17. Pasādakaradhammavaggo · 17. 净信法品复注
18. Aparaaccharāsaṅghātavaggavaṇṇanā18. 其余字母组合品释义
§382
382.Idampisuttanti ettha pi-saddo heṭṭhā vuttacūḷaccharāsaṅghātasuttaṃ sampiṇḍeti. Cūḷaccharāsaṅghātasutte appanaṃ appattāya mettāya tāvamahanto vipāko dassito, kimaṅgaṃ pana imissā appanāppattāya mettāyāti dassetuṃ – ‘‘appanāppattāya hī’’tiādimāha. Vipākakathāyeva natthīti vipāke kathāyeva natthi, ayameva vā pāṭho. Gaṇanānupubbatāti gaṇanānupubbatāya. Paṭhamaṃ uppannantipi paṭhamaṃ, paṭhamaṃ samāpajjatīti idaṃ pana na ekantalakkhaṇaṃ. Ciṇṇavasībhāvo hi aṭṭhasamāpattilābhī ādito paṭṭhāya matthakaṃ pāpentopi samāpajjituṃ sakkoti, matthakato paṭṭhāya ādiṃ pāpentopi, antarantarā okkantopi samāpajjituṃ sakkoti eva. Pubbuppattiyaṭṭhena pana paṭhamaṃ nāma hoti. Vibhaṅgeti jhānavibhaṅge. Vipassanaṃ kayiramānaṃ lakkhaṇūpanijjhānakiccaṃ maggena sijjhati taggatasammohaviddhaṃsanato . Apica vipassanāya lakkhaṇūpanijjhānaṃ maggena uppannena sijjhati itarathā parivattanato, tasmā maggo lakkhaṇūpanijjhānaṃ, na aniccādilakkhaṇānaṃ ārammaṇakaraṇato. Yathā phalaṃ nibbānassa asaṅkhatalakkhaṇaṃ ārammaṇakaraṇavasena upanijjhāyati, evaṃ maggopi. Evampissa lakkhaṇūpanijjhānataṃ veditabbaṃ. Vattabbameva natthi arittajjhānatāya. Sesaṃ visesaṃ, arittajjhānā evāti attho.
此处亦称此经为《小叉罗拘陀会合经》。在此经中，分别显现出因无心而生的慈悲所致之巨大果报，问曰：如是无心而生之慈悲果报如何显现？故称之为“无心而生”等。果报之说既不存于此时果报之说中，故此即为经典之文本。所谓“计数递进者”，是指依次推移。初生即为初，初即为完成的开始，此意非单一明了。由于断续不断之性，修得八禅成就者，虽起始于依止前缘，亦能依止后缘得成正定；亦能于间断时入定、出定、复入定，皆有此能。以先前之起用称初。所谓“分解”，即禅的分解。观照入流的观察所，其特征随修道而灭，乃因断惑所致。又对于观照，因其业相之特征随其生起而灭，或转变而灭，因此道路观照乃是以业相之观而非以无常等三相为缘。譬如涅槃之果为无数相，业相不缚而观照其果，同理道亦是如此。由此可见，应当认识此业相之观察。惟有当行禅无他可说。专论余余，乃称为当行禅观，涵义至此。
§386-387
386-387.Hitapharaṇanti sattesu hitānurūpaṃ jhānassa pharitvā pavattanaṃ. Cetopaṭipakkhato vimuccati etāyāti cetovimutti, appanāppattā mettā. Tenāha – ‘‘idhā’’tiādi. Eseva nayoti iminā karuṇādīnampi appanāppattataṃ atidisati. Vaṭṭaṃ honti kammavaṭṭabhāvato. Vaṭṭapādā hontīti vipākavaṭṭassa kāraṇaṃ honti.
所谓“利他遍布”，是指禅法广泛遍布于众生的利益相称而生起。由心所对立而得解脱，即心解脱，此谓无心而生之慈悲。故说“当此”诸语。此即引导，亦同于用悲悯等之无心得生相。因由业力轮回之故，故轮回乃存在。所谓“轮回之足”，即因果轮回之基础所在，为果报轮回之缘起。
§390
390.Ajjhattaparikammavasenāti attano kesādīsu parikammakaraṇavasena. Aṭṭhārasavidheti aṭṭhārasappabhede. Kāyeti rūpakāye. Rūpakāyo hi idha aṅgapaccaṅgānaṃ kesādīnañca dhammānaṃ samūhaṭṭhena hatthikāyarathakāyādayo viya kāyoti adhippeto. Samūhavisayatāya cassa kāyasaddassa samudāyūpādanatāya ca asubhākārassa ‘‘kāye’’ti ekavacanaṃ. Tathā ārammaṇādivibhāgena anekabhedabhinnampi cittaṃ cittabhāvasāmaññena ekajjhaṃ gahetvā ‘‘citte’’ti ekavacanaṃ kataṃ. Kāyānupassīti imassa atthaṃ dassetuṃ – ‘‘tameva kāyaṃ paññāya anupassanto’’ti āha. Tameva kāyanti ca avadhāraṇena vedanādianupassanaṃ nivatteti. Tena ca puna kāyaggahaṇassa payojanaṃ sūcitanti daṭṭhabbaṃ. ‘‘Kāye’’ti hi vatvāpi puna ‘‘kāyānupassī’’ti dutiyaṃ kāyaggahaṇaṃ asammissato vavatthānaghanavinibbhogādidassanatthaṃ kataṃ. Tena vedanādayopi ettha sitā, ettha paṭibaddhāti kāyavedanādianupassanappasaṅgepi āpanne na kāye vedanānupassī cittānupassī dhammānupassī vā. Atha kho kāyānupassīyevāti kāyasaṅkhātavatthusmiṃ kāyānupassanākārasseva dassanena asammissato vavatthānaṃ dassitaṃ hoti. Tathā na kāye aṅgapaccaṅgavinimuttaekadhammānupassī, nāpi kesalomādivinimuttaitthipurisānupassī. Yopi cettha kesalomādiko bhūtupādāyasamūhasaṅkhāto kāyo, katthapi na bhūtupādāyavinimuttaekadhammānupassī, atha kho rathasambhārānupassako viya aṅgapaccaṅgasamūhānupassī , nāgarāvayavānupassako viya kesalomādisamūhānupassī, kadalikkhandhapattavaṭṭivinibbhujjako rittamuṭṭhiviniveṭhako viya ca bhūtupādāyasamūhānupassīyevāti nānappakārato samūhavaseneva kāyasaṅkhātassa vatthuno dassanena ghanavinibbhogo dassito hoti. Na hettha yathāvuttasamūhavinimutto kāyo vā itthī vā puriso vā añño vā koci dhammo dissati, yathāvuttadhammasamūhamatteyeva pana tathā tathā sattā micchābhinivesaṃ karonti.
所谓“内在所作”，即凭自身头发等诸部分之操作。所谓十八种，乃十八分类之意。所谓“身”，即色身。在此，色身乃指由肢节诸部分及头发诸法等组合而成，如大象车等整体体。因其集合性与名称统一，并以念住等而生起不善相故，故以单数称身。犹如对心，由于根本分别与功能不同虽有多种异相，仍以同一心体覆盖称心的单数。简言之，“身观”，谓称：「不以智慧观察此身」，止于身体观察。复次此身观，旨在说明身体感受的观察功能。说身时，复又称身观，第二身观较之第一身观更为详尽，包括身体感受等观察。对此处感受等，虽生起亦凉，虽然受缚，观察中不须观内身感受或心法。故身体观为身所现有形相之观；非一肢段身、非头发等离散部分之观。虽头发等乃构身众根聚合之所，却非单根身或断离身之观。此如车之组装部分之观、或城市诸属之观、抑或净秽物之聚则离体之观，乃是以整体身名说合而显示团聚性。此处并无真实分离之身、女、男或他法。众生因聚合身之判断而造误解。
Aṭṭhārasavidhenāti aṭṭhārasavidhā. Satipaṭṭhānabhāvakassāti satipaṭṭhānabhāvaṃ bhāventassa. Tīsu bhavesu kilese ātapetīti ātāpo, vīriyassetaṃ nāmaṃ. Yadipi hi kilesānaṃ pahānaṃ ātāpananti, taṃ sammādiṭṭhiādīnampi attheva. Ātapasaddo viya pana ātāpasaddopi vīriyeva niruḷho. Atha vā paṭipakkhappahāne sampayuttadhammānaṃ abbhussahanavasena pavattamānassa vīriyassa sātisayaṃ tadātāpananti vīriyameva tathā vuccati, na aññadhammā, tasmā ātāpoti vīriyassa nāmaṃ, so assa atthīti ātāpī. Ayañca īkāro pasaṃsāya atisayassa vā dīpakoti ātāpiggahaṇena sammappadhānasamaṅgitaṃ dasseti. Tenevāha – ‘‘ātāpīti…pe… vīriyena vīriyavā’’ti. Sampajānoti sampajaññasaṅkhātena ñāṇena samannāgato. Tenāha – ‘‘aṭṭhārasavidhena…pe… sammā pajānanto’’ti. Ayaṃ panettha vacanattho – sammā samantato sāmañca pajānanto sampajāno, asammissato vavatthāne aññadhammānupassitābhāvena sammā aviparītaṃ sabbākārappajānena samantato uparūparivisesāvahabhāvena pavattiyā sammā pajānantoti attho.
所谓十八种，意指十八种法。所谓修念基础者，意指修习念处法者。三界烦恼中之精进，谓精进也。虽说断烦恼为精进等，实际上此精进亦指正见等。词意如精进之声，精进即为意力。从修弃相对法起，心随忍受及对治等而修习精进，此处之名为精进，意谓利益所及者，因此称其为精进。是因称为精进。此亦是由赞叹称赞或灯火之意，隐含以精进如灯指引修道之全体。故说：“所谓精进……以精进为具”。所谓正知者，乃谓具正知智。故说：“十八种法……谓俱足正知者”。此语义为完全正测、全面正解，非偏彼向，通达一切状况而有差别之情形者，应视为全面正知之行。
Kāyo ca idha lujjanappalujjanaṭṭhena lokoti adhippetoti āha – ‘‘tasmiṃyeva kāyasaṅkhāte loke’’ti. Pañcakāmaguṇikataṇhanti rūpādīsu pañcasu kāmaguṇesu pavattamānaṃ taṇhaṃ . Yasmā panettha abhijjhāgahaṇena kāmacchando, domanassaggahaṇena byāpādo saṅgahaṃ gacchati, tasmā nīvaraṇapariyāpannabalavadhammadvayadassanena nīvaraṇappahānaṃ vuttaṃ hotīti veditabbaṃ. Visesena cettha abhijjhāvinayena kāyasampattimūlakassa anurodhassa, domanassavinayena kāyavipattimūlakassa virodhassa, abhijjhāvinayena ca kāye abhiratiyā, domanassavinayena kāyabhāvanāya anabhiratiyā, abhijjhāvinayena kāye abhūtānaṃ subhasukhabhāvādīnaṃ pakkhepassa, domanassavinayena kāye bhūtānaṃ asubhāsukhabhāvādīnaṃ apanayanassa ca pahānaṃ vuttaṃ. Tena yogāvacarassa yogānubhāvo yogasamatthatā ca dīpitā hoti. Yogānubhāvo hi esa, yadidaṃ anurodhavirodhavippamutto aratiratisaho abhūtapakkhepabhūtāpanayanavirahito ca hoti. Anurodhavirodhavippamutto cesa aratiratisaho abhūtaṃ apakkhipanto bhūtañca anapanento yogasamattho hotīti. Suddharūpasammasanameva kathitanti kevalaṃ kāyānupassanābhāvato vuttaṃ.
此处“身”以疾苦交错成形，谓其为世界之称。所谓五欲欲求者，即以色等五种欲乐为业。由贪念执著所成之“欲邪行”，及由瞋忧所成“恶心”，二者同归业果之谓也。故曰苦毒之缘,加上此障碍力与克服力，为除障之教言。由此三者取舍之关系，显明利益矣。修行者因此而能体认相应顺逆，及离欲之家。此处指出：修习净行时，既无喜厌而能无染断惑称为瑜伽之境。所谓瑜伽，意为此不受欲爱、瞋恚等所染，舍离及调伏，能够坚固心念而不动摇。如此瑜伽作用即为此身观止于无色身无分段之说。
Sukhādibhedāsu vedanāsūti sukhadukkhaadukkhamasukhasāmisanirāmisabhedāsu vedanāsu. Tattha sukhayatīti sukhā, sampayuttadhamme kāyañca laddhassāde karotīti attho. Suṭṭhu vā khādati, khanati vā kāyikaṃ cetasikañca ābādhanti sukhā, sukaraṃ okāsadānaṃ etissāti vā sukhā. Dukkhayatīti dukkhā, sampayuttadhamme kāyañca pīḷeti vibādhatīti attho. Duṭṭhu vā khādati, khanati vā kāyikaṃ cetasikañca sātanti dukkhā, dukkaraṃ okāsadānaṃ etissāti vā dukkhā. Dukkhasukhappaṭikkhepena adukkhamasukhāti upekkhā vuttā. Vediyati ārammaṇarasaṃ anubhavatīti vedanā. Vediyamānoti anubhavamāno. Sukhaṃ vedanaṃ vediyāmīti pajānātīti kāyikaṃ vā cetasikaṃ vā sukhaṃ vedanaṃ vediyamāno ‘‘ahaṃ sukhaṃ vedanaṃ vediyāmī’’ti pajānātīti attho. Tattha kāmaṃ uttānaseyyakāpi dārakā thaññapivanādikāle sukhaṃ vedanaṃ vediyamānā ‘‘sukhaṃ vedanaṃ vediyāmā’’ti pajānanti, na panetaṃ evarūpaṃ pajānanaṃ sandhāya vuttaṃ. Evarūpañhi jānanaṃ sattupaladdhiṃ na jahati, attasaññaṃ na ugghāṭeti, kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hoti. Imassa pana bhikkhuno jānanaṃ sattupaladdhiṃ jahati, attasaññaṃ ugghāṭeti, kammaṭṭhānañceva satipaṭṭhānabhāvanā ca hoti. Idañhi ‘‘ko vediyati, tassa vedanā, kiṃ kāraṇā vedanā’’ti evaṃ sampajānantassa vediyanaṃ sandhāya vuttaṃ.
所谓“苦乐差别上的感受”，即在无法混合之苦乐感受中。以快乐为例，指调和之身心所感之乐也。譬喻“身体吃饭、消化、心念忧喜皆为快乐”，“舒畅容易入眠”皆为乐。痛苦则相反，例如身体痛苦或心念受苦都为苦。苦乐对照中，非苦非乐者谓为舍。谓感受，即闻缘之味觉，感受正在发生。谓感受者，正是这正在出现的感受。比如快乐感受被认识为“我感受快乐”，而非孩童看到糖果瞬间知道甜味的浮浅认知。此处指修比库得知苦乐区别的深入体会，能放弃常见的堆积。例如对自我了解的打开，及以此展开修习四念处法门。对此，即明确问“谁觉受？受为何物？缘为何物？”由此深知感受性质。
Tattha ko vediyatīti? Na koci satto vā puggalo vā vediyati. Kassa vedanāti? Na kassaci sattassa vā puggalassa vā vedanā. Kiṃ kāraṇā vedanāti? Vatthuārammaṇā ca panassa vedanāti. Tasmā esa evaṃ pajānāti ‘‘taṃ taṃ sukhādīnaṃ vatthubhūtaṃ rūpādiṃ ārammaṇaṃ katvā vedanāva vediyati, taṃ pana vedanāpavattiṃ upādāya ‘ahaṃ vediyāmī’ti vohāramattaṃ hotī’’ti. Evaṃ ‘‘sukhādīnaṃ vatthubhūtaṃ rūpādiṃ ārammaṇaṃ katvā vedanāva vediyatī’’ti sallakkhento esa ‘‘sukhaṃ vedanaṃ vediyāmī’’ti pajānātīti veditabbo.
于此何者为觉知？无一有情或众生得觉知。谁得觉知？无任何有情或众生得觉知。何因缘而觉知？乃由缘生入境而觉知。是故此人如是理解：『彼诸喜乐等因缘所成之色等境界触境，则生起觉知，然而觉知之生起，因着我执我说“我觉知”者，仅仅是语言名称而已』。如此标识为『由喜乐等因缘所成之色等境触境而觉知』者，便应理解为『我觉知悦乐之觉受』。
Atha vā sukhaṃ vedanaṃ vediyāmīti pajānātīti sukhavedanākkhaṇe dukkhāya vedanāya abhāvato sukhaṃ vedanaṃ vediyamāno ‘‘sukhaṃ vedanaṃyeva vediyāmī’’ti pajānāti. Tena yā pubbe bhūtapubbā dukkhā vedanā, tassā idāni abhāvato imissā ca sukhāya vedanāya ito paraṃ paṭhamaṃ abhāvato ‘‘vedanā nāma aniccā addhuvā vipariṇāmadhammā’’ti itiha tattha sampajāno hoti. Dukkhaṃ vedanaṃ vediyāmīti pajānātītiādīsupi eseva nayo.
又此时理解『我觉知喜悦之觉受』，此喜悦觉受之境在苦觉受消失后生起，于此时即认定为『我确实觉知喜悦之觉受』。对于已灭去之苦觉受，今此转为喜悦觉受者，则知晓『此觉受乃无常变化之法』。若识苦觉受为『我觉受苦』，依同理亦应如是理解。
Sāmisaṃ vā sukhantiādīsu yasmā kilesehi āmasitabbato āmisā nāma pañca kāmaguṇā. Ārammaṇakaraṇavasena saha āmisehīti sāmisā, tasmā sāmisā sukhā nāma pañcakāmaguṇāmisanissitā chasu dvāresu uppannā chagehassitā somanassavedanā. Sāmisā dukkhā nāma chagehassitā domanassavedanā. Sā ca chasu dvāresu ‘‘iṭṭhārammaṇaṃ nānubhavissāmi nānubhavāmī’’ti vitakkayato uppannā kāmaguṇanissitā domanassavedanā veditabbā. Nirāmisā sukhā nāma chanekkhammassitā somanassavedanā. Sā ca chasu dvāresu iṭṭhārammaṇe āpāthagate aniccādivasena vipassanaṃ paṭṭhapetvā ussukkāpetuṃ sakkontassa ‘‘ussakkitā me vipassanā’’ti somanassajātassa uppannā somanassavedanā daṭṭhabbā.
未纯净又称染污之愉悦因五欲之染污为因，五欲为五种欲乐。由引生入境缘故，和染污共故称为染污。故染污喜悦，名为依赖五欲之染污所生之喜乐，现于六根门户生起散逸扩散之乐感。染污苦乃扩散之忧感。且于六根门户生起思虑：‘不可受此触境乐受，我不受用’，此由欲缘苦生之忧感应当认识。无染污之喜悦，名为略有适意之喜乐。彼于六根门户观察所喜触境，凭无常等法之正观，能令喜乐安弱不坚，此已能发起正观称其曰‘正观安弱于我’之乐，为适当之喜乐。
Nirāmisā dukkhā nāma chanekkhammassitā domanassavedanā. Sā pana chasu dvāresu iṭṭhārammaṇe āpāthagate anuttaravimokkhasaṅkhātaariyaphaladhammesu pihaṃ paṭṭhapetvā tadadhigamāya aniccādivasena vipassanaṃ paṭṭhapetvā ussukkāpetuṃ asakkontassa ‘‘imampi pakkhaṃ imampi māsaṃ imampi saṃvaccharaṃ vipassanaṃ ussukkāpetvā ariyabhūmiṃ pāpuṇituṃ nāsakkhi’’nti anusocato uppannā domanassavedanā.
无染污之苦，名为略有不适之忧感。彼于六根门户观察所喜触境，凭正见诸圣果语境发起正观而不能令心安弱，因忧苦而生愁叹，想念：‘此一季节、一月、一时节，正观安弱而不足于得圣地’，故生起忧苦之忧感。
Sāmisā adukkhamasukhā nāma chagehassitā upekkhāvedanā. Sā ca chasu dvāresu iṭṭhārammaṇe āpāthagate guḷapiṇḍake nilīnamakkhikā viya rūpādīni anuvattamānā tattheva laggā laggitā hutvā uppannā kāmaguṇanissitā upekkhāvedanā. Nirāmisā adukkhamasukhā nāma chanekkhammassitā upekkhāvedanā. Sā pana chasu dvāresu iṭṭhādiārammaṇe āpāthagate iṭṭhe arajjantassa, aniṭṭhe adussantassa, asamapekkhanena amuyhantassa uppannā vipassanāñāṇasampayuttā upekkhāvedanā. Evaṃ vuttanti mahāsatipaṭṭhānasutte vuttaṃ. Sāva vedanā veditabbāti lujjanappalujjanaṭṭhena sā vedanā ‘‘loko’’ti veditabbā.
染污无苦无喜者，名为散逸之安然觉受。彼于六根门户观察所喜触境，依附如蜂蜜团块般连结不散现起，彼时即起依赖欲缘之散逸安然觉受。无染污无苦无喜者，名为略有不适安然觉受。彼于六根门户观察所喜触境，观察所喜不正不善而不起分别，具正见智慧之无分别安然觉受。此如大念处经中所说云。彼觉受应知为那犹如世间之感受。
Evaṃ vitthāriteti ‘‘sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ…pe… sadosaṃ vā cittaṃ, vītadosaṃ vā cittaṃ, samohaṃ vā cittaṃ, vītamohaṃ vā cittaṃ, saṃkhittaṃ vā cittaṃ, vikkhittaṃ vā cittaṃ, mahaggataṃ vā cittaṃ, amahaggataṃ vā cittaṃ, sauttaraṃ vā cittaṃ, anuttaraṃ vā cittaṃ, samāhitaṃ vā cittaṃ, asamāhitaṃ vā cittaṃ, vimuttaṃ vā cittaṃ, avimuttaṃ vā cittanti pajānātī’’ti evaṃ satipaṭṭhānasutte (dī. ni. 2.381; ma. ni. 1.114) vitthāretvā dassite soḷasavidhe citte.
如此分别揭示：『染喜心念亦知染喜心，净喜心亦知净喜心，染恚心念亦知染恚心，净恚心亦知净恚心，染痴心念亦知染痴心，净痴心亦知净痴心，集合心念亦知集合心，散乱心念亦知散乱心，宏大心念亦知宏大心，非宏大心亦知非宏大心，上等心念亦知上等心，下等心念亦知下等心，湛然心念亦知湛然心，非湛然心亦知非湛然心，解脱心念亦知解脱心，未解脱心亦知未解脱心』。此乃大念处经中详说，显现于十六种心念。
Tattha sarāganti aṭṭhavidhaṃ lobhasahagataṃ. Vītarāganti lokiyakusalābyākataṃ. Idaṃ pana yasmā sammasanaṃ na dhammasamodhānaṃ, tasmā idha ekapadepi lokuttaraṃ na labbhati. Sesāni cattāri akusalacittāni neva purimapadaṃ, na pacchimapadaṃ bhajanti. Sadosanti duvidhaṃ domanassasahagataṃ. Vītadosanti lokiyakusalābyākataṃ. Sesāni dasa akusalacittāni neva purimapadaṃ, na pacchimapadaṃ bhajanti. Samohanti vicikicchāsahagatañceva uddhaccasahagatañcāti duvidhaṃ. Yasmā pana moho sabbākusalesu uppajjati, tasmā sesānipi idha vattantiyeva. Imasmiññeva hi duke dvādasākusalacittāni pariyādinnānīti. Vītamohanti lokiyakusalābyākataṃ.
其中文者有八种随贪爱而起。无贪爱者则为世俗善法所显。此乃因未断除烦恼妄想，故此处单凭一足，无法得于出世间法。余下四种为不善心，既不涉前行之道，亦不随后退之行。相对而言，有二种随忧苦而起。无忧苦者则显示为世俗善法。余下十种不善心，既不涉前行之道，亦不随后退之行。患乱者因疑惑烦恼及掉举心起，亦为二类。由于迷惑源起于一切不善法，故余众亦同列于此，此即十二种不善心。无迷惑者即为世俗善法所显。
Saṃkhittanti thinamiddhānupatitaṃ. Etañhi saṅkucitacittaṃ nāma ārammaṇe saṅkocavasena pavattanato. Vikkhittanti uddhaccasahagataṃ. Etañhi pasaṭacittaṃ nāma ārammaṇe savisesaṃ vikkhepavasena visaṭabhāvena pavattanato. Mahaggatanti rūpāvacaraṃ arūpāvacarañca. Amahaggatanti kāmāvacaraṃ. Sauttaranti kāmāvacaraṃ. Anuttaranti rūpāvacaraṃ arūpāvacarañca. Tatrāpi sauttaraṃ rūpāvacaraṃ, anuttaraṃ arūpāvacarameva. Samāhitanti yassa appanāsamādhi vā upacārasamādhi vā atthi. Asamāhitanti ubhayasamādhivirahitaṃ. Vimuttanti tadaṅgavikkhambhanavimuttīhi vimuttaṃ. Avimuttanti ubhayavimuttirahitaṃ. Samucchedappaṭippassaddhinissaraṇavimuttīnaṃ pana idha okāsova natthi, okāsābhāvo ca sammasanacārassa adhippetattā veditabbo.
“缩者”为昏沉沉睡之心。此处所说之缩，是因境界与心的收敛所致。 “散者”为掉举心。即清晰心，因对境专注不集而四散游动故名。大界者指有色界与无色界。无大界者为欲界。净者为欲界。最高者乃有色界及无色界。其间净者为有色界，最高者仅为无色界。聚者指具有专注禅定或近习禅定者。非聚者为缺少两种禅定者。解脱者为断除五阴拘缚之解脱。非解脱者为未获断之者。然在断灭、专注、解脱三者间无空缺，如无空缺乃为正分别的证量所依。
Upādānassa khandhā upādānakkhandhā, upādānassa paccayabhūtā dhammapuñjā dhammarāsayoti attho. Upādānehi ārammaṇakaraṇādivasena upādātabbā vā khandhā upādānakkhandhā. Cha ajjhattikabāhirāyatanānīti cakkhu sotaṃ ghānaṃ jivhā kāyo manoti imāni cha ajjhattikāyatanāni ceva, rūpaṃ saddo gandho raso phoṭṭhabbo dhammāti imāni cha bāhirāyatanāni ca. Ettha pana lokuttaradhammā na gahetabbā sammasanacārassa adhippetattā. Satta sambojjhaṅgāti satisambojjhaṅgādayo satta sambojjhaṅgā. Satiādayo hi sambodhissa, sambodhiyā vā aṅgāti sambojjhaṅgā. Tathā hi sambujjhati āraddhavipassakato paṭṭhāya yogāvacaroti sambodhi, yāya vā so satiādikāya sattadhammasāmaggiyā sambujjhati, kilesaniddāto uṭṭhāti, saccāni vā paṭivijjhati, sā dhammasāmaggī sambodhi, tassa sambodhissa, tassā vā sambodhiyā aṅgāti sambojjhaṅgā.
取法为取集，有所依赖的法聚则为法蕴之含义。以取诸因缘等缘起之法编制而成的蕴，谓为取集。有六内外根，即眼、耳、鼻、舌、身、意法，这六为内根。色、声、香、味、触、法，为六外境界。色声香味触法属外境界。然出世法不可悲取，因正分别所支配。七觉支者为七觉支，起始于念觉支等，始成觉支。此即觉者能觉察、勤修内行，乃成觉。觉境依念等七法集起，能断烦恼，证谛实，此即觉支。
Cattāri ariyasaccānīti ‘‘dukkhaṃ dukkhasamudayo dukkhanirodho dukkhanirodhagāminipaṭipadā’’ti (saṃ. ni. 5.1071-1072) evaṃ vuttāni cattāri ariyasaccāni. Tattha purimāni dve saccāni vaṭṭaṃ pavattihetubhāvato. Pacchimāni vivaṭṭaṃ nivaṭṭatadadhigamūpāyabhāvato. Tesu bhikkhuno vaṭṭe kammaṭṭhānābhiniveso hoti sarūpato pariggahasambhavato. Vivaṭṭe natthi abhiniveso avisayattā avisayatte ca payojanābhāvato. Pañcadhā vuttesūti satipaṭṭhānasutte vuttesu. Suddhaarūpasammasanamevāti rūpena amissitattā kevalaṃ arūpasammasanameva. Khandhāyatanasaccakoṭṭhāsānaṃ pañcakkhandhasaṅgahato ‘‘rūpārūpasammasana’’nti vuttaṃ. Pubbabhāgiyānampi satipaṭṭhānānaṃ saṅgahitattā ‘‘lokiyalokuttaramissakāneva kathitānī’’ti āha.
四圣谛即苦谛、集谛、灭谛、道谛，是为正确宣说之四圣谛。前二谛因缘循环而成，后二谛则为断除循环之后达致之道。比库有在循环中因执著所致发心。非循环者无执著、无所缘之故无用途。五种说法为念处经所述诸法。清净身心观照仅止于无色界净处。一切五蕴、六入、十八界汇合而成“色无色净处”。前部论中亦说此为世间与出世间之分别，道理清楚。
§394
394.Anibbattānanti ajātānaṃ. Payogaṃ parakkamanti ettha bhusaṃ yogo payogo, payogova parakkamo, payogasaṅkhātaṃ parakkamanti attho. Cittaṃ ukkhipatīti kosajjapakkhe patituṃ apadānavasena ukkhipati. Padhānavīriyanti sammappadhānalakkhaṇappattavīriyaṃ. Lokiyāti lokiyasammappadhānakathā. Sabbapubbabhāgeti sabbamaggānaṃ pubbabhāge. Kassapasaṃyuttapariyāyenāti kassapasaṃyutte āgatasuttena ‘‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyu’’nti (saṃ. ni. 2.145) āgatattā. Sā lokiyāti veditabbā.
无生者意指未生法。作用之渐进意为境界及心之作用逐渐递进。心升起谓心受压力，向下坠落般的心意境。勃发勇猛为正勤猛发。世俗即世间中精进之说。所有前部论者，即诸行之开始。咖萨巴经说：“现生恶法，当灭除，害无益。”由此明白此为世俗义。
Samathavipassanāvāti avadhāraṇena maggaṃ nivattetvā tassa nivattane kāraṇaṃ dassento, ‘‘maggo panā’’tiādimāha. Sakiṃ uppajjitvāti idaṃ bhūtakathanamattaṃ. Niruddhassa puna anuppajjanato ‘‘na koci guṇo’’ti āsaṅkeyyāti āha – ‘‘so hī’’tiādi. Anantarameva yathā phalaṃ uppajjati, tathā pavattiyevassa paccayadānaṃ. Purimasmimpīti ‘‘anuppannā me kusalā dhammā uppajjamānā anatthāya saṃvatteyyu’’nti etthapi. Vuttanti porāṇaṭṭhakathāyaṃ. Taṃ pana tathāvuttavacanaṃ na yuttaṃ dutiyasmiṃ viya purimasmiṃ maggassa aggahaṇe kāraṇābhāvato. Purimasmiṃ aggahite magge anuppajjamāno maggo anatthāya saṃvatteyyāti āpajjeyya, na cetaṃ yuttaṃ āpajjamāne tasmiṃ padhānatthasambhavato. Catukiccasādhanavasenāti anuppannākusalānuppādanādicatukiccasādhanavasena.
止观者因专注而转回正道，“道即是此”如是而说。若起显现者，只为事象陈述。若无生灭复生灭，则断言:“无贵处。”随即比喻果实自然而生，如是心中种子成就条件。先说“我无善法起生，今而生起，却害无益。”此为前部密意。虽言理似明，但与第二义理中所说不同。未得善法果成道若以先断明道者，应未能生起，而非对初修者前行无益。以四功德基础引导，未生之不善法生起，如此四功德才能摄受。
Vuttanayenāti ‘‘asamudācāravasena vā ananubhūtārammaṇavasena vā’’tiādinā vuttanayena. Vijjamānāti dharamānasabhāvā. Khaṇattayapariyāpannattā uppādādisamaṅgino vattamānabhāvena uppannaṃ vattamānuppannaṃ. Tañhi uppādato paṭṭhāya yāva bhaṅgā uddhaṃ pannaṃ pattanti nippariyāyato ‘‘uppanna’’nti vuccati. Anubhavitvā bhavitvā ca vigataṃ bhutvāvigataṃ. Anubhavanabhavanāni hi bhavanasāmaññena bhutvā-saddena vuttāni. Sāmaññameva hi upasaggena visesīyati. Idha vipākānubhavanavasena tadārammaṇaṃ avipakkavipākassa sabbathā avigatattā bhavitvāvigatamattavasena kammañca ‘‘bhutvāvigatuppanna’’nti vuttaṃ. Na aṭṭhasāliniyaṃ viya rajjanādivasena anubhūtāpagataṃ javanaṃ uppajjitvā niruddhatāvasena bhūtāpagatañca saṅkhataṃ bhūtāpagatuppannanti. Tasmā idha okāsakatuppannaṃ vipākameva vadati, na tattha viya kammampi. Aṭṭhasāliniyañhi bhūtāvigatuppannaṃ okāsakatuppannañca aññathā dassitaṃ. Vuttañhi tattha (dha. sa. aṭṭha. 1 kāmāvacarakusalapadabhājanīya) –
“如‘以非共行之相或以未曾体验之缘起’等所说”者，即以此所说为说法之因缘。所谓“现有”者，是指出现中断性之诸法。因时间短暂而包摄，即发生与类似起灭等诸法成为目前现行之状态。由此起初建立并持续至破灭者，即名“现起”。经历或已成、破灭且未破灭之，皆称为“已现”。所谓经历与成等，乃由成法之一般用语所称。正因其以普通用语为别，故称“一般”。此处以果报经历之相，以未果报果报皆无倒转，具不动状态而为基缘，故谓“已成未成现起”。非如八支如泥沙之河流，因经历起伏而生灭，称为已成未成法。故此处因果报现起令谓，仅以果报来称，不复论及业。八支河流之已成未成法与因缘已成法二者，不同所现。如戒律所说（八戒中一，乐色净受业）——
‘‘Ārammaṇarasaṃ anubhavitvā niruddhaṃ anubhūtāpagatasaṅkhātaṃ kusalākusalaṃ, upādādittayaṃ anuppatvā niruddhaṃ bhūtāpagatasaṅkhātaṃ sesasaṅkhatañca bhūtāpagatuppannaṃ nāma. ‘Yānissa tāni pubbe katāni kammānī’ti evamādinā nayena vuttaṃ kammaṃ atītampi samānaṃ aññaṃ vipākaṃ paṭibāhitvā attano vipākassokāsaṃ katvā ṭhitattā, tathākatokāsañca vipākaṃ anuppannampi samānaṃ evaṃ kate okāse ekantena uppajjanato okāsakatuppannaṃ nāmā’’ti.
“已体验缘起之味，断尽已体验因缘所生之堪任法者，名为具止尽及未生止尽之果报及结余果报之已成法。所谓‘此等乃先前所作业’等，依此契理宣说：业之过去亦复当如是，虽异果报，然在自果报之中，作成相同之时，且具停止之现相，是故在一宜时刻内称为单一现起”。
Idha pana sammohavinodaniyaṃ vuttanayeneva bhutvāvigatuppannaṃ okāsakatuppannañca dassitaṃ. Vuttañhi, sammohavinodaniyaṃ (vibha. aṭṭha. 406) –
此中更述迷惑与调伏经中所说之已成未成现起之因缘。经曰，（经释八九章第406条）——
‘‘Kamme pana jahite ārammaṇarasaṃ anubhavitvā niruddho vipāko bhutvāvigataṃ nāma. Kammaṃ uppajjitvā niruddhaṃ bhutvāvigataṃ nāma. Tadubhayampi bhutvāvigatuppannanti saṅkhyaṃ gacchati. Kusalākusalaṃ kammaṃ aññakammassa vipākaṃ paṭibāhitvā attano vipākassa okāsaṃ karoti. Evaṃ kate okāse vipāko uppajjamāno okāsakaraṇato paṭṭhāya uppannoti vuccati. Idaṃ okāsakatuppannaṃ nāmā’’ti.
“业虽已舍，体验缘起之味，果报得止，即曰已成未成。业生起后，得止，此名已成未成。二者俱已成今现起，计数渐进。善恶业于他业果报有所绝除，作成自家果报之适宜时机。既作如是之时，谓之现起适时。此即所谓现起之因。”
Tattha aṭṭhasāliniyā ayamadhippāyo – ‘‘satipi sabbesampi cittuppādānaṃ saṃvedayitasabhāvā ārammaṇānubhavane savipallāse pana santāne cittābhisaṅkhāravasena pavattito abyākatehi visiṭṭho kusalākusalānaṃ sātisayo visayānubhavanākāro. Yathā vikappaggāhavasena rāgādīhi tabbipakkhehi ca akusalaṃ kusalañca nippariyāyato ārammaṇarasaṃ anubhavati, na tathā vipāko kammavegakkhittattā, nāpi kiriyā ahetukānaṃ atidubbalatāya, sahetukānañca khīṇakilesassa chaḷaṅgupekkhāvato uppajjamānānaṃ atisantavuttittā, tasmā rajjanādivasena ārammaṇarasānubhavanaṃ sātisayanti akusalaṃ kusalañca uppajjitvā niruddhatāsāmaññena sesasaṅkhatañca bhūtāpagata’’nti vuttaṃ. Sammohavinodaniyā pana vipākānubhavanavasena tadārammaṇaṃ avipakkapākassa sabbathā avigatattā bhavitvāvigatamattavasena kammañca bhutvāpagatanti vuttaṃ. Teneva tattha okāsakatuppannanti vipākamevāha, na kammampi, tasmā idhāpi sammohavinodaniyaṃ vuttanayeneva bhutvāpagatuppannaṃ okāsakatuppannañca vibhattanti daṭṭhabbaṃ.
其中规定，以八支如泥沙河为准——“诚然，诸心之生起为感知所缘所感受，乃缘起之性，其于缘起体验之流转生灭中随逐。心流因业之积累，而显流转。善恶诸业与感受业因相生灭转，随流受境。譬如变化接触，因爱等恶缘恶色缘由，所体验之味成善恶交替，非因果报速变所致，亦非因无因之行为而失效，亦非因有因之灭净结手速化之所制造。故以沙沙河流水般缘起之所感味，为善恶现起及止尽之基础。迷惑调伏经中，则以果报体验为基础，视其为未有倒转而有不动之状态，故称以业为已成。是故此处兼顾迷惑调伏经义，分辨已成未成现起与因果二别。”
Pañcakkhandhā pana vipassanāya bhūmi nāmāti sammasanassa ṭhānabhāvato vuttaṃ. Tesūti atītādibhedesu. Anusayitakilesāti appahīnā maggena pahātabbā adhippetā. Tenāha – ‘‘atītā vā…pe… na vattabbā’’ti. Hontu tāva ‘‘atītā’’ti vā ‘‘paccuppannā’’ti vā na vattabbā, ‘‘anāgatā’’ti pana kasmā na vattabbā, nanu kāraṇalābhe uppajjanārahā appahīnaṭṭhena thāmagatā kilesā anusayāti vuccantīti? Saccametaṃ, anāgatabhāvopi nesaṃ na paricchinno itarānāgatakkhandhānaṃ viyāti ‘‘anāgatā vāti na vattabbā’’ti vuttaṃ. Yadi hi nesaṃ paricchinno anāgatabhāvo siyā, tato ‘‘paccuppannā, atītā’’ti ca vattabbā siyuṃ, paccayasamavāye pana uppajjanārahataṃ upādāya anāgatavohāro tattha veditabbo.
五蕴为内观之地基，此以实相之居处而言也。于五蕴过去分类等中，所言染污习气，乃以离弃业道而当舍之烦恼。故曰：“不可著于过去等。”有些谓“过去”“现在”不可说，“未来”为何不可说？岂非由因果相续，起灭烦恼已得舍弃，作离尘境之习气，故称习气乎？此理实而证知，未来存在之性不为他们已知，即谓“不应言未来”。若能悉知未来存在，则应称作“现在”“过去”。因于因缘相续之理，起灭烦恼为因，未来流转亦当考察。
Idaṃ bhūmiladdhuppannaṃ nāmāti idaṃ yathāvuttaṃ kilesajātaṃ appahīnaṭṭhena bhūmiladdhuppannaṃ nāma kāraṇalābhe sati vijjamānakiccakaraṇato. Tāsu tāsu bhūmisūti manussadevādiattabhāvasaṅkhātesu upādānakkhandhesu. Ārammaṇakaraṇavasena hi bhavanti ettha kilesāti bhūmiyo, upādānakkhandhā. Asamugghātagatāti tasmiṃ tasmiṃ santāne anuppattidhammataṃ anāpāditatāya samugghātaṃ samucchedaṃ na gatāti asamugghātagatā. Bhūmiladdhuppannaṃ nāmāti ettha laddhabhūmikaṃ bhūmiladdhanti vuttaṃ aggiāhito viya. Okāsakatuppannasaddepi ca aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 1 kāmāvacarakusalapadabhājanīya) āgatanayena okāso kato etena kusalākusalakammena, okāso kato etassa vipākassāti ca duvidhatthepi evameva katasaddassa paranipāto veditabbo. Idha pana okāsakatuppannasaddena vipākasseva gahitattā ‘‘okāso kato etassa vipākassā’’ti evaṃ viggaho daṭṭhabbo.
此地名为「土地出处」，其意谓此处如实所说，烦恼所生而未消灭之「土地出处」，乃因缘缘生之业熟，因所现存的业作使然。诸此诸彼所称「土地」者，是谓人、天等诸有身中，集聚为「取蕴」之所着场所。作为缘起的对象，故名为「土地」，即「取蕴」。所谓「非灭者」者，即当中诸法世代相续不灭，故不可謂断灭即灭，如是称非灭法。土地出处名称者，此中所因所缘之地基，谓如火所依，火依其基而现。即便「时机产生声」亦应如此理解(如《长部》第一卷隐墨中八句云：善恶业之根植因缘称为「时机」)，此「时机」由善恶业之因所作，业果显现，云「因业而时机成熟」。此处须辨别「时机声」具双重义：一为时机成熟，一为业报感现。此以「时机声」示现业报成熟，故当知「时机成熟亦即业报现行」者义。
Khaṇattayasamaṅgitāya samudācārappattaṃ samudācāruppannaṃ. Tenāha – ‘‘sampati vattamānaṃyevā’’ti. Ārammaṇaṃ adhiggayha daḷhaṃ gahetvā pavattaṃ ārammaṇādhiggahituppannaṃ. Vikkhambhanappahānavasena appahīnā avikkhambhitā. Samucchedappahānavasena appahīnā asamugghātitā. Nimittaggāhavasena ārammaṇassa adhiggahitattā taṃ ārammaṇaṃ anussaritānussaritakkhaṇe kilesuppattihetubhāvena upatiṭṭhanato adhiggahitameva nāmaṃ hotīti āha – ‘‘ārammaṇassa adhiggahitattā’’ti. Ettha ca āhaṭakhīrarukkho viya nimittaggāhavasena adhiggahitaṃ ārammaṇaṃ, anāhaṭakhīrarukkho viya avikkhambhitatāya antogatakilesaārammaṇaṃ daṭṭhabbaṃ. Nimittaggāhikā avikkhambhitakilesā vā puggalā vā āhaṭānāhaṭakhīrarukkhasadisā. Purimanayenevāti avikkhambhituppanne vuttanayeneva. Vitthāretabbanti ‘‘imasmiṃ nāma ṭhāne nuppajjissantī’’ti na vattabbā. Kasmā? Asamugghātitattā. Yathā kiṃ? Yathā sace khīrarukkhaṃ kuṭhāriyā āhaneyyuṃ, imasmiṃ nāma ṭhāne khīraṃ na nikkhameyyāti na vattabbaṃ, evaṃ. Idaṃ asamugghātituppannaṃ nāmāti evaṃ yojetvā vitthāretabbaṃ.
谓如矿石堆积成团，一旦适宜条件具足，矿石便得以结晶。今称此矿石团为「矿石结晶现起」。经云：『财富尚在现有时』。得持此缘而内心坚执，遂得所依缘起之现行。即以抛弃内心散乱之执着未有散乱，诵持断除意志亦未断除，绝灭亦未灭绝。由依相缘得此内心之坚执，于内心留住而非远离。故称曰「依缘坚执」，如是语。此间用无刺橡树比喻依缘坚执之心，若无刺橡树，则不散乱，心无动摇，外境内心所执烦恼之缘亦如无刺橡树。若刺橡树，则有动摇。依缘坚执之意即无刺橡树，非无刺橡树即多变动摇。此理须明，其谓无刺橡树者，宜知其以比喻无动摇、无消失、不灭绝之烦恼缘也。依此理当明：「无灭绝故，不生新故」不应存在。何以故？譬如若采无刺橡树叶子，此处不生乳汁，故不当存有。此即非灭绝生起之义，应如是详解。
Imesu uppannesūti yathāvuttesu aṭṭhasu uppannesu. Idaṃ na maggavajjhaṃ appahātabbavatthuttā. Maggavajjhaṃ maggena paheyyavatthuttā. Rattoti rāgena samannāgato. Esa nayo duṭṭho mūḷhoti etthāpi. Vinibaddhoti mānasaṃyojanena virūpaṃ nibandhito. Parāmaṭṭhoti diṭṭhiparāmāsena dhammasabhāvaṃ atikkamma parato āmaṭṭho. Aniṭṭhaṅgatoti niṭṭhaṃ agato, saṃsayāpannoti attho. Thāmagatoti anusayavasena daḷhataṃ upagato. Yuganaddhāti pahātabbappahāyakayuge naddhā viya vattanakā ekakālikattā. Saṃkilesikāti saṃkilesadhammasahitā.
谓「现起之所」即先前所言八法产生之地。此非谓「道断」之不可当断之所在；「道断」者，当以道而断之者。谓「贪」具根基而起名，即恶劣、愚痴之所着；「缚」者为心之桎梏，谓以邪见超越法之本性，由异见而堕入极端；谓「不善已成」者，是谓未达终极；谓「疑」者，意为存有疑惑，尚未断除了结取；谓「坚固」者，由余习痕成，执持甚重；谓「二重谐振」者，如断除与应断之间的联结，以断除现行而非暂时断绝之义。所谓「杂污染」者，即杂著于烦恼法之世俗身心法也。
Pāḷiyanti paṭisambhidāpāḷiyaṃ (paṭi. ma. 3.21). Tikālikesupi kilesesu vāyāmābhāvadassanatthaṃ ajātaphalataruṇarukkho pāḷiyaṃ nidassito, aṭṭhakathāyaṃ pana jāto satto asamudāhaṭakileso nāma natthīti ‘‘jātaphalarukkhena dīpetabba’’nti vatvā tamatthaṃ vivarituṃ ‘‘yathā hī’’tiādi vuttaṃ. Atha vā maggena pahīnakilesānameva atītādibhedena tidhā navattabbataṃ pākaṭaṃ kātuṃ ajātaphalarukkho upamāvasena pāḷiyaṃ ābhato, atītādīnaṃ appahīnatādassanatthampi ‘‘jātaphalarukkhena dīpetabba’’nti aṭṭhakathāyaṃ vuttaṃ. Tattha yathā acchinne rukkhe nibbattanārahāni phalāni chinne anuppajjamānāni kadāci sasabhāvāni ahesuṃ, honti, bhavissanti vāti atītādibhāvena na vattabbāni, evaṃ maggena pahīnakilesā ca daṭṭhabbā magge anuppanne uppattirahānaṃ uppanne sabbena sabbaṃ abhāvato . Yathā ca chede asati phalāni uppajjissantīti chedanassa sātthakatā, evaṃ maggabhāvanāya ca sātthakatā yojetabbā. Nāpi na pajahatīti uppajjanārahānaṃ pajahanato vuttaṃ. Uppajjitvāti lakkhaṇe tvā-saddo. Maggassa uppajjanakiriyāya hi samudayappahānanibbānasachikaraṇakiriyā viya khandhānaṃ parijānanakiriyā lakkhīyati.
谓「巴利语」意为彻底分析义。论疏中亦称「烦恼」与「精进欲」及「青年之树」等意为比喻。论疏中更言「先产生境界之烦恼无」，所以以先果树比喻，非谓烦恼本生无，意在表明无烦恼生起之先境界。又以道断已断烦恼与未断烦恼明显不同，以先果树为例示，不应断绝已生果实，如枝枯后仍可见果实，自然亦复生，不应讲惑。此以断烦恼为道断之义，非指果实本身即灭。又谓「不离果实」乃表示果实之生起，故以声为标记。因具生起之动作为道生起止灭之标志，如是解释。
Tepi pajahatiyevāti ye tehi kilesehi janetabbā upādinnakkhandhā, tepi pajahatiyeva tannimittassa abhisaṅkhāraviññāṇassa nirodhanato. Tenāha – ‘‘vuttampi ceta’’ntiādi. Abhisaṅkhāraviññāṇassa nirodhenāti kammaviññāṇassa anuppattidhammatāpādanena. Etthāti etasmiṃ sotāpattimaggañāṇe hetubhūte. Eteti nāmarūpasaññitā saṅkhārā. Sabbabhavehi vuṭṭhātiyevātipi vadantīti arahattamaggo sabbabhavehi vuṭṭhātiyevāti vadanti taduppattito uddhaṃ bhavūpapattiyā kilesassapi abhāvato.
谓「三者皆断」意指依此三种烦恼而起的取蕴，皆因所断除的生灭识得以止息。即所谓「断聚生识」，依业识止息。如经典中说此为断流果之根本。是名身心五蕴因缘生起，诸存在相续皆由此由生灭，故断除此，即了无生死轮回之苦。
Ekacittakkhaṇikattā maggassāti adhippāyena ‘‘kathaṃ anuppannānaṃ…pe… ṭhitiyā bhāvanā hotī’’ti pucchati. Maggappavattiyāyeva ubhayakiccasiddhito āha – ‘‘maggappavattiyāyevā’’ti. Maggo hītiādinā tamatthaṃ vivarati. Anuppanno nāma vuccati, tasmā tassa bhāvanā anuppannānaṃ uppādāya bhāvanā vuttāti yojetabbā. Vattuṃ vaṭṭatīti yāvatā maggassa pavattiyeva ṭhiti, tattakāneva nibbattitalokuttarāni.
谓「三种心念一时生起的道」，意指通过正法所练习的修习方法。谓「未生」即未现起者，意指尚未产生烦恼和障碍，故称此心之培养为未生处之修习。谓「修习持续即现行」，此即在修法持续时即已生，故断灭皆在现行范围内发生。
§398-401
398-401. Kattukamyatāchandaṃ adhipatiṃ karitvā paṭiladdhasamādhi chandasamādhīti āha – ‘‘chandaṃ nissāya pavatto samādhi chandasamādhī’’ti padhānasaṅkhārāti catukiccasādhakassa sammappadhānavīriyassetaṃ adhivacanaṃ. Tenāha – ‘‘padhānabhūtā saṅkhārā padhānasaṅkhārā’’ti. Tattha padhānabhūtāti vīriyabhūtā. Saṅkhatasaṅkhārādinivattanatthaṃ padhānaggahaṇanti. Atha vā taṃ taṃ visesaṃ saṅkharotīti saṅkhāro, sabbaṃ vīriyaṃ. Tattha catukiccasādhakato sesanivattanatthaṃ padhānaggahaṇanti, padhānabhūtā seṭṭhabhūtāti attho. Catubbidhassa pana vīriyassa adhippetattā bahuvacananiddeso kato. Tehi dhammehīti chandasamādhinā padhānasaṅkhārehi ca. Iddhipādanti ettha ijjhatīti iddhi, samijjhati nipphajjatīti attho. Ijjhanti vā etāya sattā iddhā vuddhā ukkaṃsagatā hontītipi iddhi. Paṭhamenatthena iddhi eva pādo iddhipādo, iddhikoṭṭhāsoti attho. Dutiyenatthena iddhiyā pādoti iddhipādo, pādoti patiṭṭhā, adhigamūpāyoti attho. Tena hi yasmā uparūparivisesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti, tasmā pādoti vuccati. Tenāha – ‘‘iddhiyā pādaṃ, iddhibhūtaṃ vā pādaṃ iddhipāda’’nti.
398-401. 掌握欲望的热忱而成为其主宰，并达至所应得到的正定，这种由热忱正定而生的心称为热忱正定。此处所谓「热忱正定」包含四种专注构成的意志精进，称为专注精进能完成四种功课。由此说「构成专注的行持称为专注精进行持」。其中专注构成即是力量构成。所谓行持，是指由造作的行及其非造作的缘起，目的是为了专注的取得。此外，也可说作种种不同的造作即行持，是指一切精进皆是行持。此处由专注功课者的角度讲，专注行持是为了余剩的取得，故称作专注构成的最好构成。四种力量的主宰者，是指复数的代表词。诸法因缘，即由热忱正定与专注行持而成。所谓力量，是指「欲求」，意即欲力，喜欢、生起、消退之意。亦或说此力量乃众生欲求增长、横扫一切障碍者。第一意为力量足，是力量的根基，称为力量支。第二意即力量之支，意为基础、获得、探求方式。由于他们知道称为“力量”的特别存在，并且由专注构成持有与实现他们，因此称之为支。于是说“力量支，即因力量成就的力量支”。
Atha vā iddhipādanti nipphattipariyāyena ijjhanaṭṭhena, ijjhanti etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena iddhīti saṅkhaṃ gatānaṃ upacārajjhānādikusalacittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ adhiṭṭhānaṭṭhena pādabhūtaṃ sesacittacetasikarāsinti attho. Teneva iddhipādavibhaṅge (vibha. 434-437) ‘‘iddhipādoti tathābhūtassa vedanākkhandho…pe… viññāṇakkhandho’’ti vuttaṃ. Sā eva ca tathāvuttā iddhi yasmā heṭṭhimā heṭṭhimā uparimāya uparimāya tayo chandasamādhippadhānasaṅkhārā pādabhūtā adhiṭṭhānabhūtā, tasmā vuttaṃ ‘‘iddhibhūtaṃ vā pāda’’nti. Tathā heṭṭhā dhammā iddhipi honti iddhipādāpi, sesā pana sampayuttakā cattāro khandhā iddhipādāyeva. Vīriyacittavīmaṃsāsamādhippadhānasaṅkhārasaṅkhātāpi tayo tayo dhammā iddhipi honti iddhipādāpi, sesā pana sampayuttakā cattāro khandhā iddhipādāyeva.
又或者力量支，是由生起、存在完满、衰亡的"生灭"现象贯穿说定，生起意欲、欲望、热忱正定的专注行持成就权杖般的彼一支，乃余心所缘的专注意志也是力量支。根据力量支的详细分解（释义434-437），力量支是根本法、觉受、识之蕴；此亦即力量的本质。因为该力量依次向上，逐渐超越三种热忱专注功课之支，称其为力量支。以下法则可成立力量支，力量支亦是专注功课；余余四种蕴皆归于力量支。由专注心、审察心、热忱行持聚合成的力量支法亦能作为力量支，余部分则聚合为专注构成之四蕴力量支。
Apica pubbabhāgo pubbabhāgo iddhipādo nāma, paṭilābho paṭilābho iddhi nāmāti veditabbā. Ayamattho upacārena vā vipassanāya vā dīpetabbo. Paṭhamajjhānaparikammañhi iddhipādo nāma, paṭhamajjhānaṃ iddhi nāma. Dutiyajhāna… tatiyajhāna… catutthajhāna… ākāsānañcāyatana… viññāṇañcāyatana… ākiñcaññāyatana… nevasaññānāsaññāyatanaparikammaṃ iddhipādo nāma, nevasaññānāsaññāyatanaṃ iddhi nāma. Sotāpattimaggassa vipassanā iddhipādo nāma, sotāpattimaggo iddhi nāma. Sakadāgāmi-anāgāmi-arahattamaggassa vipassanā iddhipādo nāma, arahattamaggo iddhi nāma. Paṭilābhenapi dīpetuṃ vaṭṭatiyeva. Paṭhamajjhānañhi iddhipādo nāma, dutiyajjhānaṃ iddhi nāma. Dutiyajjhānaṃ iddhipādo nāma, tatiyajjhānaṃ iddhi nāma…pe… anāgāmimaggo iddhipādo nāma, arahattamaggo iddhi nāma.
且过去部分和现在部分的力量支名称与获得力量之名称应知。此义可为安立禅定或观慧修习灯引。初禅定中称为力量支，初禅定即力量名；第二禅、第三禅、第四禅、空无边处、识无边处、无所有处、无间处为力量支名，其中无间处称为力量。入流道观慧为力量支，道则称力量。唯上人道与阿拉汉道观慧为力量支，道则称为力量。且有义务使力量增长。初禅为力量支名，第二禅为力量名。第二禅为力量支名，第三禅为力量名……无生处道为力量支名，阿拉汉道则为力量名。
Sesesupīti vīriyasamādhiādīsupi. Tattha hi vīriyaṃ, cittaṃ, vīmaṃsaṃ adhipatiṃ karitvā paṭiladdhasamādhi vīriyasamādhi, cittasamādhi, vīmaṃsāsamādhīti attho veditabbo. Chandādīsu ekanti chandādīsu catūsu ādito vuttattā ādibhūtaṃ ekaṃ padhānaṃ chandanti adhippāyo. Tenevāha – ‘‘tadāssa paṭhamiddhipādo’’ti. Evaṃ sesāpīti etena vīriyaṃ cittaṃ vīmaṃsaṃ nissāya vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇantānaṃ vasena dutiyavīriyiddhipādādayo yojetabbāti dasseti. Iminā hi suttantena catunnaṃ bhikkhūnaṃ matthakappattaṃ kammaṭṭhānaṃ dassitaṃ. Eko hi bhikkhu chandaṃ avassayati, kattukamyatākusaladhammacchandena atthanipphattiyaṃ sati ‘‘ahaṃ lokuttaradhammaṃ nibbattessāmi, natthi mayhaṃ etassa nibbattane bhāro’’ti chandaṃ jeṭṭhakaṃ chandaṃ dhuraṃ chandaṃ pubbaṅgamaṃ katvā lokuttaradhammaṃ nibbatteti. Eko vīriyaṃ avassayati, eko cittaṃ, eko paññaṃ avassayati, paññāya atthanipphattiyaṃ sati ‘‘ahaṃ lokuttaradhammaṃ nibbattessāmi, natthi mayhaṃ etassa nibbattane bhāro’’ti paññaṃ jeṭṭhakaṃ paññaṃ dhuraṃ paññaṃ pubbaṅgamaṃ katvā lokuttaradhammaṃ nibbatteti.
余余者是指由精进禅定等所得余余支。此处定指精进、心、审察三者掌控，修得之定名为精进定、心定、审察定。诸如欲望等最初以欲为始，而由此起始者则称为欲的主因，别说主导。由此说「彼为初力量支」。由此可知，通过精进、心、审察构成的因而增长的观慧，即可成就阿拉汉果的精进力量支等，均须连接使用。由此经文显示四人共修开展四种功课。有人以欲求为支，因不善欲求而有所执著时宣称「我将成就世间超越法，无有我对此成就负担」，如此放弃顽固、粗重与先发的欲求，达世间超越法。有人以精进为支，或有人持心为支，还有人以慧为支，因智慧的放弃执著宣称「我将成就世间超越法，无此负重」，去除执着、粗重与先发之智慧，践入世间超越法。
Kathaṃ? Yathā hi catūsu amaccaputtesu ṭhānantaraṃ patthetvā vicarantesu eko upaṭṭhānaṃ avassayati, eko sūrabhāvaṃ, eko jātiṃ, eko mantaṃ. Kathaṃ? Tesu hi paṭhamo upaṭṭhāne appamādakāritāya atthanipphattiyā sati labbhamānaṃ ‘‘lacchāmetaṃ ṭhānantara’’nti upaṭṭhānaṃ avassayati. Dutiyo upaṭṭhāne appamattopi ‘‘ekacco saṅgāme paccupaṭṭhite saṇṭhātuṃ na sakkoti, avassaṃ pana rañño paccanto kuppissati, tasmiṃ kuppite rathassa purato kammaṃ katvā rājānaṃ ārādhetvā āharāpessāmetaṃ ṭhānantara’’nti sūrabhāvaṃ avassayati. Tatiyo ‘‘sūrabhāvepi sati ekacco hīnajātiko hoti, jātiṃ sodhetvā ṭhānantaraṃ dento mayhaṃ dassatī’’ti jātiṃ avassayati. Catuttho ‘‘jātimāpi eko amantanīyo hoti, mantena kattabbakicce uppanne āharāpessāmetaṃ ṭhānantara’’nti mantaṃ avassayati. Te sabbepi attano attano avassayabalena ṭhānantarāni pāpuṇiṃsu.
如何呢？例如四个王子少年，处于异地观见诸相，其中一人执着侍奉，一人执着香气，一人执着出生，一人执着答复。如何呢？首位侍奉者，因留心所执著，得成对境，遂执侍奉。第二位则于侍奉时仍百般警醒，因知某人在战场无法独斗，国王身边生恼，遂令战车前方制敌、护国王，故执持香气。第三人于香气长存时发现有人出身低劣，给别人赠予出生证明，遂执持出生。第四人则在出生时有须要施答，遂执持答复。诸人皆凭各自执着力量而获得异地。
Tattha upaṭṭhāne appamatto hutvā ṭhānantaraṃ patto viya chandaṃ avassāya kattukamyatākusaladhammacchandena ‘‘atthanipphattiyaṃ sati ahaṃ lokuttaradhammaṃ nibbattessāmi, natthi mayhaṃ etassa nibbattane sāro’’ti chandaṃ jeṭṭhakaṃ chandaṃ dhuraṃ chandaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo raṭṭhapālatthero (ma. ni. 2.293 ādayo) viya. So hi āyasmā ‘‘chande sati kathaṃ nānujānissantī’’ti sattāhampi bhattāni abhuñjitvā mātāpitaro anujānāpetvā pabbajitvā chandameva avassāya lokuttaradhammaṃ nibbattesi. Sūrabhāvena rājānaṃ ārādhetvā ṭhānantaraṃ patto viya vīriyaṃ jeṭṭhakaṃ vīriyaṃ dhuraṃ vīriyaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo soṇatthero (mahāva. 243 ādayo) viya. So hi āyasmā vīriyaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi.
彼时专注侍奉而得异地者，因执掌不善欲求之执着时，思维「只要执着，我必成就世间超越法，无此执着不可得要害」，去取顽固、莫大、先发之欲求，成就世间超越法。如大国国王长老母所护持者，生恼国王而异地得胜的比库为例（见马尼2.293）。彼长老言：「有执着，何以不能成就」，昔日侍奉国王多年，父母不准许而出家，全凭执着成就世间超越法。又如国王侍奉者，击败生恼国王而得异地的长者比库事例（见大毗婆沙243），彼长老以精进之心击败生恼国王，成就世间超越法。
Jātisampattiyā ṭhānantaraṃ pattoviya cittaṃ jeṭṭhakaṃ cittaṃ dhuraṃ cittaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo sambhūtatthero (theragā. aṭṭha. 2 sambhūtattheragāthāvaṇṇanā) viya. So hi āyasmā cittaṃ jeṭṭhakaṃ cittaṃ dhuraṃ cittaṃ pubbaṅgamaṃ katvā lokuttaradhammaṃ nibbattesi. Mantaṃ avassāya ṭhānantaraṃ patto viya vīmaṃsaṃ jeṭṭhakaṃ vīmaṃsaṃ dhuraṃ vīmaṃsaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo thero mogharājā (su. ni. 1122 ādayo; cūḷani. mogharājamāṇavapucchāniddeso 85) viya. So hi āyasmā vīmaṃsaṃ jeṭṭhakaṃ vīmaṃsaṃ dhuraṃ vīmaṃsaṃ pubbaṅgamaṃ katvā lokuttaradhammaṃ nibbattesi. Tassa hi bhagavā ‘‘suññato lokaṃ avekkhassū’’ti (su. ni. 1125; cūḷani. mogharājamāṇavapucchāniddeso 88) suññatākathaṃ kathesi. Paññānissitamānaniggahatthañca dvikkhattuṃ pucchito pañhaṃ na kathesi. Ettha ca punappunaṃ chanduppādanaṃ tosanaṃ viya hotīti chandassa upaṭṭhānasadisatā vuttā, thāmabhāvato vīriyassa sūrattasadisatā, ‘‘chadvārādhipati rājā’’ti (dha. pa. aṭṭha. 2.erakapattanāgarājavatthu) vacanato pubbaṅgamatā cittassa visiṭṭhajātisadisatā.
依出生及成就，当断定心识之先后为先觉之心、后觉之心、负担之心、先行之心，且该心诸念促生出世间最高法。如同圣长老生起先觉之心、后觉之心、负担之心、先行之心，促成出世法之显现。譬如尊者于理智成熟之时，得心识之先后，如同经论所说，应行辨察先觉、后觉、负担、先行之心，促成出世最高法之实现。世尊曾示：“观空无有世界”，故作空无之说。智慧深藏之问不复答，显示智慧之不可捉摸。此中，又反复论及贪念之生如欢喜之起，激励勤力如勇猛之王统御四门，彰显先觉心之先行性质。
§402-406
402-406.Attano saddhādhureti attano saddhākicce saddahanakiriyāya. Indaṭṭhaṃ kāretīti anuvattanavasena sampayuttadhammesu indaṭṭhaṃ kāreti, tasmā ādhipateyyaṭṭhena saddhā eva indriyanti saddhindriyaṃ. Tathā vīriyādīnaṃ sakasakakiccesūti āha – ‘‘vīriyindriyādīsupi eseva nayo’’ti. Visodhentoti vipakkhavivajjanasapakkhanisevanasarikkhūpanissayasaṅgaṇhanalakkhaṇehi tīhi kāraṇehi visodhanavasena sodhento.
402-406节。‘自身信力’谓为自身信心职责所起之信心行为。秉承正法，信心如同主管，依正法如主。正如勇猛等行为同样遵守任务，故曰“勇猛信力等亦同此引导”。关于清净，乃通过三因——现法断除、业果鉴察及条件结合——以清净而净化。
Assaddhe puggale parivajjayatoti buddhādīsu pasādasinehābhāvena saddhārahite lūkhapuggale sabbaso vajjayato. Saddhe puggale sevatoti buddhādīsu saddhādhimutte vakkalittherasadise sevato. Pasādanīyeti pasādāvahe sampasādanīyasuttādike (dī. ni. 3.141 ādayo). Paccavekkhatoti pāḷito atthato ca pati pati avekkhantassa cintentassa. Visujjhatīti paṭipakkhamalavigamato paccayavasena sabhāvasaṃsuddhito visuddhaphalanibbattito ca saddhindriyaṃ visujjhati. Esa nayo sesesupi. Sammappadhāneti sammappadhānappaṭisaṃyutte (saṃ. ni. 5.651-662 ādayo) suttante. Esa nayo sesesupi. Jhānavimokkheti paṭhamajjhānādijjhānāni ceva paṭhamavimokkhādivimokkhe ca. Kāmañcettha jhānāniyeva vimokkhā, pavattiākāravasena pana visuṃ gahaṇaṃ.
对无信者应当避免，如同佛陀诸弟子回避无信且世俗污秽人。对有信者则应服务，如同诸佛弟子中有信之尊者。‘可敬’意指生起安稳平静之教理。‘反省’是反复审视之意。清净乃以断除烦恼、归依条件者自性清净而成，是信力成熟表现。各引相续之义理。‘正勤’为正勤力相依正法之合作，见于经典章节。亦为禅定解脱根基，禅定即真实解脱之表现。欲界则以禅定为解脱基础，具觉行中含义深远。
Gambhīrañāṇacariyanti gambhīrānaṃ ñāṇānaṃ pavattiṭṭhānaṃ. Tenāha – ‘‘saṇhasukhuma’’ntiādi. Khandhantaranti sabhāvajātibhūmiādivasena khandhānaṃ nānattaṃ. Esa nayo sesesupi. Akatābhinivesoti pubbe akatabhāvanābhiniveso. Saddhādhurādīsūti saddhādhure paññādhure ca. Avasāneti bhāvanāpariyosāne. Vivaṭṭetvāti saṅkhārārammaṇato vivaṭṭetvā nibbānaṃ ārammaṇaṃ katvā. Arahattaṃ gaṇhātīti maggaparamparāya arahattaṃ gaṇhāti. Akampiyaṭṭhenāti paṭipakkhehi akampiyabhāvena. Etenevassa sampayuttadhammesu thirabhāvopi vibhāvito daṭṭhabbo. Na hi sampayuttadhammesu thirabhāvena vinā paṭipakkhehi akampiyatā sambhavati. Sampayuttadhammesu thirabhāveneva hi akusalānaṃ abyākatānañca nesaṃ balavabhāvūpapatti. Assaddhiyeti assaddhiyahetu. Nimittatthe hetaṃ bhummavacanaṃ. Esa nayo sesesupi.
关于深远智慧的修习，谓深远智慧发生之根本。所谓“微密精妙”等义。‘蕴间’则由世间种类域等关系，示诸蕴差别。此为概述之终结。‘过去无习致执著’即早先无修习致执著。‘信力过薄等’指信、慧皆不足。‘终结’指禅修完结。‘显现’意谓于行法境界中，深入显现苦集灭道。‘阿拉汉证得’谓由道次第累修，以至证阿拉汉。‘不动之相’示摄不动心。以上诸要于正法中分别显现。无不动之相与对境心不动则不成。正法中仅有不动方显诸不善业无生无强力。‘无信’为无信之原因。‘标示’则为根基语。以上为概述之终结。
§418
418.Ādipadānanti satiādipadānaṃ. Saraṇaṭṭhenāti cirakatacirabhāsitānaṃ anussaraṇaṭṭhena. Upaṭṭhānalakkhaṇāti kāyādīsu asubhākārādisallakkhaṇamukhena tattha upatiṭṭhanasabhāvā. Upatiṭṭhanañca ārammaṇaṃ upagantvā ṭhānaṃ, avissajjanaṃ vā ārammaṇassa. Apilāpanalakkhaṇāti asammussanasabhāvā, udake alābu viya ārammaṇe plavitvā gantuṃ appadānaṃ, pāsāṇassa viya niccalassa ārammaṇassa ṭhapanaṃ sāraṇaṃ asammuṭṭhakaraṇaṃ apilāpanaṃ. Sāpateyyanti santakaṃ. Apilāpanaṃ asammuṭṭhaṃ karoti apilāpeti, sāyaṃ pātañca rājānaṃ issariyasampattiṃ sallakkhāpeti sāretīti attho. Kaṇhasukkasappaṭibhāge dhammeti kaṇhasukkasaṅkhāte sappaṭibhāge dhamme. Kaṇho hi dhammo sukkena, sukko ca kaṇhena sappaṭibhāgo. Vitthāra-saddo ādisaddattho. Tena ‘‘ime cattāro dhammā sammappadhānā, ime cattāro iddhipādā, imāni pañcindriyāni, imāni pañca balāni, ime satta bojjhaṅgā, ayaṃ ariyo aṭṭhaṅgiko maggo, ayaṃ samatho, ayaṃ vipassanā, ayaṃ vijjā, ayaṃ vimutti, ime lokuttaradhammāti evaṃ kho, mahārāja, apilāpanalakkhaṇā satī’’ti (mi. pa. 2.1.13) imaṃ pāḷisesaṃ saṅgaṇhāti. Therenāti nāgasenattherena. So hi dhammānaṃ kiccaṃ lakkhaṇaṃ katvā asseti ‘‘apilāpanalakkhaṇā sati, ākoṭanalakkhaṇo vitakko’’tiādinā. Evañhi dhammā subodhā hontīti. Sammosapaccanīkaṃ kiccaṃ asammoso, na sammosābhāvamattanti āha – ‘‘asammosarasā vā’’ti. Yassa dhammassa balena sampayuttadhammā ārammaṇābhimukhā bhavanti, sā sati. Tasmā sā tesaṃ ārammaṇābhimukhabhāvaṃ paccupaṭṭhāpesi, sayaṃ vā ārammaṇābhimukhabhāvena paccupatiṭṭhatīti vuttaṃ – ‘‘gocarābhimukhībhāvapaccupaṭṭhānā’’ti. Sammā pasattho bojjhaṅgoti sambojjhaṅgo. Bodhiyā vakkhamānāya dhammasāmaggiyā, bodhissa vā ariyasāvakassa aṅgoti bojjhaṅgo. Yā hītiādinā tameva saṅkhepato vuttamatthaṃ vivarati. ‘‘Yā hi ayaṃ dhammasāmaggī’’ti etassa ‘‘bodhīti vuccatī’’ti iminā sambandho. Dhammasāmaggiyāti dhammasamūhena, yāya dhammasāmaggiyāti sambandho. Patiṭṭhānāyūhanā oghataraṇasuttavaṇṇanāyaṃ (saṃ. ni. aṭṭha. 1.1.1) ‘‘kilesavasena patiṭṭhānaṃ, abhisaṅkhāravasena āyūhanā. Taṇhā diṭṭhivasena patiṭṭhānaṃ, avasesakilesābhisaṅkhārehi āyūhanā. Taṇhāvasena patiṭṭhānaṃ, diṭṭhivasena āyūhanā. Sassatadiṭṭhiyā patiṭṭhānaṃ, ucchedadiṭṭhiyā āyūhanā. Līnavasena patiṭṭhānaṃ, uddhaccavasena āyūhanā. Kāmasukhallikānuyogavasena patiṭṭhānaṃ, attakilamathānuyogavasena āyūhanā. Sabbākusalābhisaṅkhāravasena patiṭṭhānaṃ, sabbalokiyakusalābhisaṅkhāravasena āyūhanā’’ti evaṃ vuttesu sattasu pakāresu idha avuttānaṃ vasena veditabbā. Paṭipakkhabhūtāyāti ettha līnappatiṭṭhānakāmasukhallikānuyogaucchedābhinivesānaṃ dhammavicayavīriyapītippadhānā dhammasāmaggī paṭipakkho, uddhaccāyūhanaattakilamathānuyogasassatābhinivesānaṃ passaddhisamādhiupekkhāpadhānā dhammasāmaggī paṭipakkho. Sati pana ubhayatthāpi icchitabbā. Tathā hi sā ‘‘sabbatthikā’’ti vuttā.
418节。‘起源依止’即从忆念起始。‘依止重现’系指对久远言说之重忆。‘依止守护’谓于身等诸处因不净相显现生起守护之性。‘守护’即因缘接近或停留，不离开其处。‘不起妄语’乃指不得妄言，诸如水中浮叶不着实地及石头之固着，显示不起妄言之守护意。‘应守’谓须谨守。‘深幽意趣’示深法趣向。‘五力’、‘七觉支’、‘圣八正道’均为关键佛法要义，其中止观、智慧、解脱皆当作出世法。由此此经文本摘录精要。长老乃由龙军长老造论，指出守护之相即不起妄语，止妄念为守护。如此诸法明了。正于苦集灭道等各方面努力而无恼，即言无恼亦即，无恼亦有滋味。与诸法相契合。守护即诸法能成无误正法依止。故守护为法门根基。由此法具足守护之性，方是正念也。故此念具守护之理理被建立，自觉守护诸法境界，谓“面向所入处守护”。正念为觉支之一，意谓觉悟时法相融合，菩萨或阿拉汉得觉支之肢体。所谓“诸义汇总”即对持此意之简明阐述，即法总合。法总合意谓以法合一，法义相连。依止比喻、对治烦恼之说，显示对种种烦恼根本的覆灭。贪欲、见解、黏着等由此执著、覆灭及重新合一作用，互相关联展现。此法门中正相违相因缘，谓逆境修学及平静禅定，统括诸法合和皆标明。两者皆当喜愿，故说普遍涵盖一切。
Kilesasantānaniddāyauṭṭhahatīti etena sikhāppattavipassanāya sahagatānampi satiādīnaṃ bojjhaṅgabhāvaṃ dasseti. Vuṭṭhānagāminivipassanā hi kilese nirodhentī eva pavattatīti. Cattāri vātiādinā pana maggaphalasahagatānaṃ bojjhaṅgabhāvaṃ dasseti. Sattahi bojjhaṅgehi bhāvitehi saccappaṭivedho hotīti kathamidaṃ jānitabbanti codanaṃ sandhāyāha – ‘‘yathāhā’’tiādi. Jhānaṅgamaggaṅgādayo viyāti etena bodhibojjhaṅgasaddānaṃ samudāyāvayavavisayataṃ dasseti. Senaṅgarathaṅgādayo viyāti etena puggalapaññattiyā avijjamānapaññattibhāvaṃ dasseti.
烦恼树生及毁灭由此，表明修习见思量与念住等觉支同在。觉支中生起观一切烦恼断除之念头。以四念处等言说涵盖觉支果报之道理。启发谓“如是”之语。禅定、觉支等语显示觉支中法生之显现成份。战车各件比喻显现个人智慧尚昧之状况。
Bodhāya saṃvattantīti bojjhaṅgāti kāraṇattho aṅgasaddoti katvā vuttaṃ. Bujjhantīti bodhiyo, bodhiyo eva aṅgāni bojjhaṅgānīti vuttaṃ – ‘‘bujjhantīti bojjhaṅgā’’ti. Vipassanādīnaṃ kāraṇādīnaṃ bujjhitabbānañca saccānaṃ anurūpaṃ paccakkhabhāvena paṭimukhaṃ aviparītatāya sammā ca bujjhantīti evaṃ atthavisesadīpakehi upasaggehi ‘‘anubujjhantī’’tiādi vuttaṃ. Bodhisaddo hi sabbavisesayuttabujjhanaṃ sāmaññena saṅgaṇhāti. Saṃ-saddo pasaṃsāyaṃ sundarabhāve ca dissatīti āha – ‘‘pasattho sundaro ca bojjhaṅgo sambojjhaṅgo’’ti.
觉支即具足觉知的条件和肢节之义而被称为觉支。所谓觉者，谓觉者诸肢节，即觉支本身，故谓『觉者即觉支』。因内观等诸条件之因缘，依据真理之相称，正向而不颠倒地觉知，因此用特定义理的助辞而说『能顺解者』（anubujjhantī）等语。觉一词总摄一切诸分别觉知，且通常用以称赞美善光明，故言『清净明亮且美好的觉支，是完全觉知』。
Dhamme vicinatīti dhammavicayo. Tattha dhammeti catusaccadhamme tabbinimuttassa sabhāvadhammassa abhāvato. Tato eva so pavicayalakkhaṇo. Obhāsanarasoti visayobhāsanaraso. Asammuyhanākārena paccupatiṭṭhatīti asammohapaccupaṭṭhāno.
考察法义即称为法的考究。此处所说法者，谓四圣谛法，因为四圣谛是超越世俗执著的真实法，因此名为法的考察特征。光明喜乐则是对缘起法的如实呈现之欢悦；未迷惑而清净的观察即是无迷惑依止。
Vīrassa bhāvo, kammaṃ vāti vīriyaṃ. Īrayitabbatoti pavattetabbato. Paggahalakkhaṇanti kosajjapakkhe patituṃ adatvā sampayuttadhammānaṃ paggahalakkhaṇaṃ. Tato eva sampayuttadhamme upatthambhanarasaṃ. Anosīdanaṃ asaṃsīdanaṃ.
勇猛心态者，即精进。所言精进即为应行之精进。故有坚持不放逸，紧密相连状态的支撑之义。其乐分为增进乐及非增进乐两种状态。
Pīṇayatīti tappeti. Pīṇanakiccena sampayuttadhammānaṃ viya taṃsamuṭṭhānapaṇītarūpehi kāyassābyapanaṃ. Pharaṇapītivasena hetaṃ lakkhaṇaṃ vuttaṃ, tathā rasoti. Udaggabhāvo odagyaṃ, taṃ paccupaṭṭhapetīti odagyapaccupaṭṭhānā. Ubbegapītivasena cetaṃ vuttaṃ.
苦受即为痛苦。与苦事相应之各类诸法，如同抓取坏果实般搅扰身心。类似于抓取树干上的泥土，这是痛苦之所显现；苦乐之情态。其上升者则表示向上扬起，因而说成是上扬之支持。痛苦之情则被喻作扬起之苦。
Kāyacittadarathappassambhanatoti kāyadarathassa cittadarathassa ca passambhanato vūpasamanato. Tenāha – ‘‘upasamalakkhaṇā’’ti, kāyacittadarathānaṃ vūpasamanalakkhaṇāti attho. Kāyoti cettha vedanādayo tayo khandhā. Daratho sārambho, dukkhadomanassapaccayānaṃ uddhaccādikānaṃ kilesānaṃ, tathāpavattānaṃ vā catunnaṃ khandhānametaṃ adhivacanaṃ. Darathanimmaddanena pariḷāhaparipphandanavirahito sītibhāvo aparipphandanasītibhāvo.
身体心灵的烦乱平息者，是身体烦乱与心灵烦乱的平息与安缓。故称『安缓之相』，意谓身体及心灵烦乱的平息之相。此处身体涵指色根等三种色法，烦乱指因痛苦和忧愁等所生起的四蕴中烦恼的躁动。因烦恼的作逐和扰乱而导致非热非冷状态，即为无躁动的凉爽之态。
Sammā cittassa ṭhapanaṃ samādhānaṃ. Avikkhepo sampayuttānaṃ avikkhittatā. Yena sampayuttā avikkhittā honti, so dhammo avikkhepo. Avisāro attano eva avisaraṇabhāvo. Atha vā vikkhepappaṭipakkhatāya avikkhepalakkhaṇo. Nhānīyacuṇṇassa udakaṃ viya sampayuttadhammānaṃ sampiṇḍanakiccatāya avisārabhāvena lakkhitabbo avisāralakkhaṇo. Nivāte dīpacciṭṭhiti viya cetaso ṭhitibhāvena paccupatiṭṭhatīti cittaṭṭhitipaccupaṭṭhāno.
正定者即心的集注。无散乱即各种合起而不散乱。心合之故，无散乱即为法中的无散乱。遮止散乱即是自身不再散乱之状。或因无散乱的反面说无散乱相。正如水与水泥混合凝集，因不散乱而形成坚固，这即为无散乱相。心如岛屿在风平浪静的水面上保持不动，即为心住相与其依止。
Ajjhupekkhanatoti samappavattesu assesu sārathi viya sampayuttadhammānaṃ ajjhupekkhanato. Paṭisaṅkhānalakkhaṇāti majjhattabhāve ṭhatvā vīmaṃsanasaṅkhātappaṭisaṅkhānalakkhaṇā. Samavāhitalakkhaṇāti samaṃ avisamaṃ yathāsakakiccesu sampayuttadhammānaṃ pavattanalakkhaṇā. Udāsīnabhāvena pavattamānāpi sesasampayuttadhamme yathāsakakiccesu pavatteti, yathā rājā tuṇhī nisinnopi atthakaraṇe dhammaṭṭhe yathāsakaṃ kiccesu appamatto pavatteti. Alīnānuddhatappavattipaccayattā ūnādhikanivāraṇarasā. Pakkhapātupacchedanarasāti ‘‘idaṃ nihīnakiccaṃ hotu, idaṃ atirekatarakicca’’nti evaṃ pakkhapātanavasena viya pavatti pakkhapāto, taṃ upacchindantī viya hotīti pakkhapātupacchedanarasā. Sampayuttadhammānaṃ sakasakakicce majjhattabhāvena paccupatiṭṭhatīti majjhattabhāvapaccupaṭṭhāno. Bojjhaṅgānaṃ uparūpari uppādanameva brūhanaṃ vaḍḍhanañcāti āha – ‘‘uppādetī’’ti.
所谓不偏不倚观，是指在事事相续中，如同驾车人那样，与各别事相应的诸法保持平等不偏的不动心。所谓回想相，是指处于中道状态，住于心中思量、推敲之中。所谓均等相，是指诸法相续，虽有异同，均如妥当完成诸事般平稳运转。即便以冷漠无念而行，余存相续之法，仍随事机而转变，如同国王虽独自坐着，但为了达成目的，仍以应当之事谨慎运作。由污浊恶趣际遇而起的转动，会受到少或多的烦恼障碍影响。所谓偏离断除之味，是指于「此为低劣之事，此为过多之事」等偏离念头因缘下，出现断绝偏离的心志，正如切断枝叶表现该心志。诸相续法相互依存于中道状态，即住持中道之意。觉支相续升起便谓为培养、增长等意，即谓「生起」者。
Sati ca sampajaññañca satisampajaññaṃ, satipadhānaṃ vā sampajaññaṃ satisampajaññaṃ. Taṃ sabbattha satokāribhāvāvahattā satisambojjhaṅgassa uppādāya hoti. Yathā paccanīkadhammappahānaṃ anurūpadhammasevanā ca anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya hoti, evaṃ satirahitapuggalavivajjanā, satokāripuggalasevanā, tattha ca yuttatā satisambojjhaṅgassa uppādāya hotīti imamatthaṃ dasseti, ‘‘satisampajañña’’ntiādinā. Sattasu ṭhānesūti ‘‘abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hotī’’ti (dī. ni. 2.376; ma. ni. 1.109) evaṃ vuttesu abhikkantādīsu sattasu ṭhānesu. Tissadattatthero nāma yo bodhimaṇḍe suvaṇṇasalākaṃ gahetvā ‘‘aṭṭhārasasu bhāsāsu katarabhāsāya dhammaṃ kathemī’’ti parisaṃ padhāresi. Abhayattheroti dattābhayattheramāha. Abhinivesanti vipassanābhinivesaṃ.
念与正念觉知，即正念的主客体二者兼具。凭此总摄正念所依而起诸觉支。例如离散现象的放弃、对应行持等，俱促使善法起生。正念若解脱人我分别，亲近正念行者，契合正念，而正念觉支由此得以生起。论经中记载趋入四念处之七境：外来外出事时，观照察视时，内心安静开放时，着持袈裟及衣物时，睡眠与饮食时，言谈与咏唱时，行走、站立、坐卧、听闻及入静时，皆为正念行者所修。如《中部念处经注》中记载。由长老提萨达纳在菩提场手持金杖，询问以何种语言说法。此人称为阿跋耶长老。执著则指内观之执著。
Paripucchakatāti pariyogāhetvā pucchakabhāvo. Ācariye payirupāsitvā pañcapi nikāye saha aṭṭhakathāya pariyogāhetvā yaṃ yaṃ tattha gaṇṭhiṭṭhānabhūtaṃ, taṃ taṃ ‘‘idaṃ, bhante, kathaṃ, imassa ko attho’’ti khandhāyatanādiatthaṃ pucchantassa hi dhammavicayasambojjhaṅgo uppajjati. Tenāha – ‘‘khandhadhātu…pe… bahulatā’’ti.
所谓询问者，是指因缘相续问询之意。对老师恭敬奉事，连同五部藏及其释论，依循因缘盘点中各处难解之义，逐一请教「此处世尊，此意何解？」等。此时即生起对五蕴、六处等法义之研究探讨—此为法义研究觉支。故曰“诸蕴界广博”等。
Vatthuvisadakiriyāti ettha cittacetasikānaṃ pavattiṭṭhānabhāvato sarīraṃ tappaṭibaddhāni cīvarādīni ca vatthūnīti adhippetāni. Tāni yathā cittassa sukhāvahāni honti, tathā karaṇaṃ tesaṃ visadakiriyā. Tenāha – ‘‘ajjhattikabāhirāna’’ntiādi. Ussannadosanti vātapittādivasena upacitadosaṃ. Sedamalamakkhitanti sedena ceva jallikāsaṅkhātena sarīramalena ca makkhitaṃ. Ca-saddena aññampi sarīrassa pīḷāvahaṃ accāsanādiṃ saṅgaṇhāti. Senāsanaṃ vāti vā-saddena malaggahitapattādīnaṃ saṅgaho daṭṭhabbo. Paribhaṇḍakaraṇādīhīti ādi-saddena pattapacanādīnaṃ saṅgaho daṭṭhabbo. Avisadeti vatthumhi avisade sati, visayabhūte vā. Kathaṃ bhāvanamanuyuttassa tāni ajjhattikabāhiravatthūni visayo? Antarantarā pavattanakacittuppādavaseneva vuttaṃ. Te hi cittuppādā cittekaggatāya aparisuddhabhāvāya saṃvattanti. Cittacetasikesūti nissayādipaccayabhūtesu cittacetasikesu. Ñāṇampīti api-saddo sampiṇḍanattho. Tena ‘‘na kevalaṃ vatthuyeva, atha kho tasmiṃ aparisuddhe ñāṇampi aparisuddhaṃ hotī’’ti nissayāparisuddhiyā taṃnissitāparisuddhi viya visayassa aparisuddhatāya visayino aparisuddhiṃ dasseti.
所招呼场所者，是指心识及心所法生成依据之处，包括身躯紧系之衣物等所成所依。正如衣服能带来舒适，故此心所法招呼环境称为清净法。云«内外相应»等。躁恚者，谓由风、火等所生的烦恼之气。肌肤污浊而生虱虫，依附于体污垢之上。四声亦有诸苦之意，如衣服压迫、坐具等。床席者，风声所聚之由积聚浊秽物成者。装备之物，诸如灯具、纺织用品等所聚成物，亦在内列。清浊不清者，谓场所若清净则生清净心，若不清则近境亦不清净。修行者如何能依托不清净之境？此因内心相续由生发与塌陷所致。所谓心所即依赖条件而起之心法。智慧意指具备聚合势能之智慧。故曰「不仅是境而且在不清净中智慧亦不清净」，以境不清净为因，依赖之智慧亦遂不清净，显示境界与心法二者相互牵连。
Samabhāvakaraṇanti kiccato anūnādhikabhāvakaraṇaṃ. Saddhindriyaṃ balavaṃ hoti, saddheyyavatthusmiṃ paccayavasena adhimokkhakiccassa paṭutarabhāvena paññāya avisadatāya vīriyādīnañca sithilatādinā saddhindriyaṃ balavaṃ hoti. Tenāha – ‘‘itarāni mandānī’’ti. Tatoti tasmā, saddhindriyassa balavabhāvato itaresañca mandattāti attho. Kosajjapakkhe patituṃ adatvā sampayuttadhammānaṃ paggaṇhanaṃ anubalappadānaṃ paggaho. Paggahova kiccaṃ paggahakiccaṃ. Kātuṃ na sakkotīti ānetvā sambandhitabbaṃ. Ārammaṇaṃ upagantvā ṭhānaṃ, anissajjanaṃ vā upaṭṭhānaṃ. Vikkhepappaṭipakkho, yena vā sampayuttā avikkhittā honti, so avikkhepo. Rūpagataṃ viya cakkhunā yena yāthāvato visayasabhāvaṃ passati, taṃ dassanakiccaṃ kātuṃ na sakkoti balavatā saddhindriyena adhibhūtattā. Sahajātadhammesu hi indaṭṭhaṃ kārentānaṃ sahapavattamānānaṃ dhammānaṃ ekadesatāvaseneva atthasiddhi, na aññathā. Tasmāti vuttamevatthaṃ kāraṇabhāvena paccāmasati. Tanti saddhindriyaṃ. Dhammasabhāvapaccavekkhaṇenāti yassa saddheyyassa vatthuno uḷāratādiguṇe adhimuccanassa sātisayappavattiyā saddhindriyaṃ balavaṃ jātaṃ, tassa paccayapaccayuppannatādivibhāgato yāthāvato vīmaṃsanena. Evañhi evaṃdhammatānayena yāthāvasarasato pariggayhamāne savipphāro adhimokkho na hoti ‘‘ayaṃ imesaṃ dhammānaṃ sabhāvo’’ti parijānanavasena paññābyāpārassa sātisayattā. Dhuriyadhammesu hi yathā saddhāya balavabhāve paññāya mandabhāvo hoti, evaṃ paññāya balavabhāve saddhāya mandabhāvo hoti. Tena vuttaṃ – ‘‘taṃ dhammasabhāvapaccavekkhaṇena hāpetabba’’nti.
平等发生作用，是指在必要条件下稍多或稍少的作用。信根体现强大，乃以信所依条件为因而起，依凭智慧洞彻、精进等之松驰与障碍，信根转强。文曰“他处迟缓”等即此意。由此知信力强弱，亦可解释其他根力之强弱。渡去苦难之岸桥梁堪守该信根应接有力，以致驱除障碍事由。所称把握即为行动把持之意。积聚相续行之所依，称为场所，亦即无依止辅助。若能驱除分散及倒退之相，则相续常稳，即为无散乱。犹如眼识正见本态得以准确呈现，若信根具力则见境亦正确明了，而因缘成熟则能彻证此法本性。由此明信根成熟对智慧之促进，智慧通达则信根亦转加强。故依此缘起说法示范。善法理性论证已详以此法归纳。该法为众法之本性审察。
Tathā amanasikārenāti yenākārena bhāvanamanuyuñjantassa saddhindriyaṃ balavaṃ jātaṃ, tenākārena bhāvanāya ananuyuñjanatoti vuttaṃ hoti. Idha duvidhena saddhindriyassa balavabhāvo attano vā paccayavisesena kiccuttariyato vīriyādīnaṃ vā mandakiccatāya. Tattha paṭhamavikappe hāpanavidhi dassito, dutiyavikappe pana yathā manasikaroto vīriyādīnaṃ mandakiccatāya saddhindriyaṃ balavaṃ jātaṃ, tathā amanasikārena vīriyādīnaṃ paṭukiccabhāvāvahena manasikārena saddhindriyaṃ tehi samarasaṃ karontena hāpetabbaṃ. Iminā nayena sesindriyesupi hāpanavidhi veditabbo.
所谓若无专心，是指修习时若未留意谨慎，信根难以成熟。由此意即修习依止法难得连贯。信根成熟缘自自心或所依条件之功用不足，或因精进等能量衰退所致。于初次见解时示以驱除方法；次第又示随意若用心修持，信根转强，是以若不留意，继发力不够，应随念行以击除障碍。由此教示亦可见于其他根力违规状况。
Vakkalittheravatthūti so hi āyasmā saddhādhimuttatāya katādhikāro satthu rūpadassanappasuto eva hutvā viharanto satthārā ‘‘kiṃ te, vakkali, iminā pūtikāyena diṭṭhena, yo kho, vakkali, dhammaṃ passati, so maṃ passatī’’tiādinā (saṃ. ni. 3.87) nayena ovaditvā kammaṭṭhāne niyojitopi taṃ ananuyuñjanto paṇāmito attānaṃ vinipātetuṃ papātaṭṭhānaṃ abhiruhi. Atha naṃ satthā yathānisinnova obhāsavissajjanena attānaṃ dassetvā –
谓瓦俱利长老品者：此尊者因信心精进，作为上师见身之功德，虽身由世尊现形，却在僧团中行持。上师以言「瓦俱利，尔以此清净之身，所见法真如者，尔是见我。」等语劝导，虽受戒法，修行而不善法者，终究自失，堕入掉落之境。继而，世尊如坐莲座，以光明放散自相显现，
‘‘Pāmojjabahulo bhikkhu, pasanno buddhasāsane;
『多欢喜之比库，安详于佛法中；
Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukha’’nti. (dha. pa. 381) –
得至安稳位，诸行如实息，安乐无忧。』（《法句经》381偈）
Gāthaṃ vatvā ‘‘ehi, vakkalī’’ti āha. So teneva amatena abhisitto haṭṭhatuṭṭho hutvā vipassanaṃ paṭṭhapesi, saddhāya pana balavabhāvena vipassanāvīthiṃ na otari. Taṃ ñatvā bhagavā tassa indriyasamattappaṭipādanāya kammaṭṭhānaṃ sodhetvā adāsi. So satthārā dinnanaye ṭhatvā vipassanaṃ ussukkāpetvā maggappaṭipāṭiyā arahattaṃ pāpuṇi. Tena vuttaṃ – ‘‘vakkalittheravatthu cettha nidassana’’nti. Etthāti saddhindriyassa adhimattabhāve sesindriyānaṃ sakiccākaraṇe. Itarakiccabhedanti upaṭṭhānādikiccavisesaṃ. Passaddhādīti ādi-saddena samādhiupekkhāsambojjhaṅgānaṃ saṅgaho. Hāpetabbanti yathā saddhindriyassa balavabhāvo dhammasabhāvapaccavekkhaṇena hāyati, evaṃ vīriyindriyassa adhimattatā passaddhiādibhāvanāya hāyati samādhipakkhiyattā tassā. Tathā hi samādhindriyassa adhimattataṃ kosajjapātato rakkhantī vīriyādibhāvanā viya vīriyindriyassa adhimattataṃ uddhaccapātato rakkhantī passaddhādibhāvanā ekaṃsato hāpeti. Tena vuttaṃ – ‘‘passaddhādibhāvanāya hāpetabba’’nti.
说偈告之：“来吧，瓦俱利。”尊者由此法身无上法之感召，起身而行内观禅修。然其信力尚强，未能下行内观法道。世尊知之，赐予调伏六根有情之修行方便，示其以修行处调伏。尊者依佛教导，定精进内观，终达圣果。是故云：“瓦俱利长老品在此所现示教”。此处示教乃于信根增长之义，余根于相应所作之差别功用。安静者，即是以唯心力量，摄持禅那和正观三明。应当除去者，是谓信根力量因法性观察而衰亡；同理，精进根增长，则因安静等培养而增进，定法则能令其不退。安静根增长如同定根守护，排斥烦乱；精进根增长则排斥昏沉等障碍。故云：“应除去安静根等之障”，
Soṇattherassa vatthūti sukhumālasoṇattherassa vatthu. So hi āyasmā satthu santike kammaṭṭhānaṃ gahetvā sītavane viharanto ‘‘mama sarīraṃ sukhumālaṃ, na ca sakkā sukheneva sukhaṃ adhigantuṃ, kilametvāpi samaṇadhammo kātabbo’’ti ṭhānacaṅkamameva adhiṭṭhāya padhānamanuyuñjanto pādatalesu phoṭesu uṭṭhitesupi vedanaṃ ajjhupekkhitvā daḷhavīriyaṃ karonto accāraddhavīriyatāya visesaṃ nibbattetuṃ nāsakkhi. Satthā tattha gantvā vīṇūpamovādena ovaditvā vīriyasamatāyojanavidhiṃ dassento kammaṭṭhānaṃ visodhetvā gijjhakūṭaṃ gato. Theropi satthārā dinnanayena vīriyasamataṃ yojetvā bhāvento vipassanampi ussukkāpetvā arahatte patiṭṭhāsi. Tena vuttaṃ – ‘‘soṇattherassa vatthu dassetabba’’nti. Sesesupīti satisamādhipaññindriyesupi.
谓苏利柔弱长老品者：此尊者受上师教导，取行处法，在凉林中安住，守护身体细弱且轻柔。若觉安乐难得，即使病苦亦须修三学。地点止步行走，忍受足底破皮及痛感，不动摇，具刚健精进力，欲成就坚定不动之精进境界。然而尊者遇上师，以无言善劝明示，教导其以调伏力量调摄修行法地，净除业障，后往揭德林精进修持。尊者依教精进一致，修习内观，以安详及精进成就果位阿拉汉，于是言：“苏利柔弱长老品应当如是显示。”此处示教义乃谈信念、定慧及根品诸法之集成。
Samatanti saddhāpaññānaṃ aññamaññaṃ anūnādhikabhāvaṃ, tathā samādhivīriyānaṃ. Yathā hi saddhāpaññānaṃ visuṃ dhuriyadhammabhūtānaṃ kiccato aññamaññānativattanaṃ visesato icchitabbaṃ, yato nesaṃ samadhuratāya appanā sampajjati, evaṃ samādhivīriyānaṃ kosajjuddhaccapakkhikānaṃ samarasatāya sati aññamaññūpatthambhanato sampayuttadhammānaṃ antadvayapātābhāvena sammadeva appanā ijjhati. Balavasaddhotiādi byatirekamukhena vuttassevatthassa samatthanaṃ. Tassattho – yo balavatiyā saddhāya samannāgato avisadañāṇo, so mudhappasanno hoti, na aveccappasanno. Tathā hi avatthusmiṃ pasīdati seyyathāpi titthiyasāvakā. Kerāṭikapakkhanti sāṭheyyapakkhaṃ bhajati. Saddhāhīnāya paññāya atidhāvanto ‘‘deyyavatthupariccāgena vinā cittuppādamattenapi dānamayaṃ puññaṃ hotī’’tiādīni parikappeti hetuppaṭirūpakehi vañcito, evaṃbhūto sukkhatakkaviluttacitto paṇḍitānaṃ vacanaṃ nādiyati, saññattiṃ na gacchati. Tenāha – ‘‘bhesajjasamuṭṭhito viya rogo atekiccho hotī’’ti. Yathā cettha saddhāpaññānaṃ aññamaññaṃ samabhāvo atthāvaho, anatthāvaho visamabhāvo, evaṃ samādhivīriyānaṃ aññamaññaṃ avikkhepāvaho samabhāvo, itaro vikkhepāvaho cāti kosajjaṃ abhibhavati, tena appanaṃ na pāpuṇātīti adhippāyo. Uddhaccaṃ abhibhavatīti etthāpi eseva nayo. Taṃ ubhayanti saddhāpaññādvayaṃ samādhivīriyadvayañca. Samaṃ kattabbanti samarasaṃ kātabbaṃ.
平等者，即信与慧之间，及定与精进之间，彼此稍有优劣之理。盖信慧同体，乃从佛法本性规律之义务中，彼此不相违逆互补，如所愿应修故，方能正得安住三昧。又定与精进，如同内观禅之修行部份，在知止息等调伏烦恼的调理中，彼此平衡且相调和。所谓力量与信心之不当应用，乃言信心冲天而无明昧者则为愚昧欢喜，非真信也。此时如癫狂叛教或师徒反目，犹如邪见之徒。信贫乏者，不识真知，仅以施舍福德为善，既非明智者之辞，亦非深义所摄，只是一种约定俗成之言。故喻之如由药生病，虽有良药，其适应未到，难以疗效。此因信慧之间的不平等，有益无益参差，正如定精进之彼此关系，有时共存，有时异动，彼此相制。因而达成平安之理，不致偏激不达入定。烦恼烦乱来袭时，信慧二者亦得维持，定精进二者亦同。故令平治，调节和合，方为正法。
Samādhikammikassāti samathakammaṭṭhānikassa. Evanti evaṃ sante, saddhāya thokaṃ balavabhāve satīti attho. Saddahantoti ‘‘pathavī pathavīti manasikaraṇamattena kathaṃ jhānuppattī’’ti acintetvā ‘‘addhā sammāsambuddhena vuttavidhi ijjhissatī’’ti saddahanto saddhaṃ janento. Okappentoti ārammaṇaṃ anuppavisitvā viya adhimuccanavasena avakappento pakkhandanto. Ekaggatā balavatī vaṭṭati samādhippadhānattā jhānassa. Ubhinnanti samādhipaññānaṃ. Samādhikammikassa samādhino adhimattatā viya paññāya adhimattatāpi icchitabbāti āha – ‘‘samatāyapī’’ti, samabhāvenapīti attho. Appanāti lokiyaappanā. Tathā hi ‘‘hotiyevā’’ti sāsaṅkaṃ vadati. Lokuttarappanā pana tesaṃ samabhāveneva icchitā. Yathāha – ‘‘samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti (a. ni. 4.170; paṭi. ma. 2.5).
“Samādhikammikassa”者，指止境功夫的因缘业所成者，即静慮禅修之工作基础。此句话意谓：如是因缘具足时，凭借信心之坚定力量而成。所谓持信者，乃于“‘地乃地’—即如何生起禅定，岂可不思念？”产生怀疑之后，信于正觉者所说之法则，便生坚定信解。所谓“放下”，乃如未入著着之境，速速放弃执著转向他境。专一之力量，由具足专注之禅定缘起。禅定与智慧互相调和而不起相违。故谓“止境功夫者，止以禅定力为尊，慧亦宜随之增益”，意指平等皆足。所谓“平等”，是平等性之义。世俗之安止，谓专注安住，所谓“必然存在”，是世间现象。非世间之安止，则欲与其平等共成，如言“同修止观二法相应”，此义见于《大念处经》及《相应部》。
Yadi visesato saddhāpaññānaṃ samādhivīriyānañca samatāva icchitā, kathaṃ satīti āha – ‘‘sati pana sabbattha balavatī vaṭṭatī’’ti. Sabbatthāti līnuddhaccapakkhikesu pañcasu indriyesu. Uddhaccapakkhike gaṇhanto ‘‘saddhāvīriyapaññāna’’nti āha. Aññathāpīti ca gahetabbā siyā. Tathā hi kosajjapakkhikena ca samādhināicceva vuttaṃ, na ‘‘passaddhisamādhiupekkhāhī’’ti. Sāti sati. Sabbesu rājakammesu niyutto sabbakammiko. Tenāti tena sabbattha icchitabbatthena kāraṇena. Āha aṭṭhakathāyaṃ. Sabbattha niyuttā sabbatthikā sabbattha līne uddhate ca citte icchitabbattā, sabbena vā līnuddhaccapakkhiyena bojjhaṅgagaṇena atthetabbāti sabbatthā, sāva sabbatthikā. Cittanti kusalacittaṃ. Tassa hi satipaṭisaraṇaṃ parāyaṇaṃ appattassa pattiyā anadhigatassa adhigamāya. Tenāha – ‘‘ārakkhapaccupaṭṭhānā’’tiādi.
若特别希求信解、智慧与禅定勇猛之平等，问“焉能成就？”答曰：“正念无所不充满。”“无所不”者，谓在内外五根烦恼如紧张纷乱诸境中，皆具此正念。取紧张者，则谓“信勇慧三资粮”。另有他义可取，如于内在烦恼边缘以禅定力希求之。然《相应部》所说亦非“安静禅定且无求”，而是“正念”。正念遍满诸境，身心一切业亦任于彼而转。如经注释云：“处处任于诸境，遍处提升心意，无所不升，无所不转，皆由意志力故。”故讲迦叶并强调悉处虚静，观其微妙正念。正念者为善心，乃令记忆安住，通达未得境界而得境界的保证。故彼经云：“护念、用功、保护等众义。”
Khandhādibhedesu anogāḷhapaññānanti pariyattibāhusaccavasenapi khandhāyatanādīsu appatiṭṭhitabuddhīnaṃ. Bahussutasevanā hi sutamayañāṇāvahā. Taruṇavipassanāsamaṅgīpi bhāvanāmayañāṇe ṭhitattā ekaṃsato paññavā eva nāma hotīti āha – ‘‘samapaññāsa…pe… puggalasevanā’’ti. Ñeyyadhammassa gambhīrabhāvavasena tapparicchedakañāṇassa gambhīrabhāvaggahaṇanti āha – ‘‘gambhīresu khandhādīsu pavattāya gambhīrapaññāyā’’ti. Tañhi ñeyyaṃ tādisāya paññāya caritabbato gambhīrañāṇacariyaṃ. Tassā vā paññāya tattha pabhedato pavatti gambhīrañāṇacariyā, tassā paccavekkhaṇāti āha – ‘‘gambhīrapaññāya pabhedapaccavekkhaṇā’’ti.
“不为蕴等所裂的智慧”，此谓对蕴、处界等义不动摇之智，乃言辞所述之甚众言义。广泛听闻而获得全为听闻所成之知识。青年禅观行者所持之慧境相好，谓无旁骛，唯智慧智慧，故经曰“专注于平等智慧，专心于同修圣人”。对当受法深意，截断偏谬之慧，名为深奥举止智慧。以此理义，称修行深广之理，谓“于深奥蕴等起深智慧”，又称为智慧之分辨及回顾，曰“以深入智慧辨别审核”。
Pañcavidhabandhanakammakāraṇaṃ niraye nibbattasattassa yebhuyyena sabbapaṭhamaṃ karontīti devadūtasuttādīsu ādito vuttattā ca āha – ‘‘pañcavidhabandhanakammakāraṇato paṭṭhāyā’’ti. Sakaṭavahanādikāleti ādi-saddena tadaññaṃ manussehi tiracchānehi ca vibādhitabbakālaṃ saṅgaṇhāti. Ekaṃ buddhantaranti idaṃ aparāparesu petesuyeva uppajjanakasattavasena vuttaṃ, ekaccānaṃ vā petānaṃ ekaccatiracchānānaṃ viya dīghāyukatā siyāti tathā vuttaṃ. Tathā hi kāḷo nāgarājā catunnaṃ buddhānaṃ sammukhībhāvaṃ labhitvā ṭhitopi metteyyassapi bhagavato sammukhībhāvaṃ labhissatīti vadanti, yatassa kappāyukatā vuttā.
“五种束缚业作之因”，谓此生堕入地狱者，大多首当其境常作此五种业。经上为众天神使所引，云：“由五种束缚业之因而得。”“大车马等”一类之义，则为古时人类等受到外道等干扰受累时计数。谓此为佛时代以前恶心或恶道众生之痛苦时段。亦有云，黑天龙王临四佛面前时，亦得见弥勒佛将于后时代再现世间，此时期间之长短。
Evaṃ ānisaṃsadassāvinoti vīriyāyatto eva sabbo lokiyo lokuttaro ca visesādhigamoti evaṃ vīriye ānisaṃsadassanasīlassa. Gamanavīthinti sapubbabhāgaṃ nibbānagāminipaṭipadaṃ , saha vipassanāya ariyamaggappaṭipāṭi, sattavisuddhiparamparā vā. Sā hi ‘‘bhikkhuno vaṭṭaniyyānāya gantabbā paṭipajjitabbā paṭipadā’’ti katvā gamanavīthi nāma.
“由此因缘业显现之勇猛者”，乃一切世间乃至出世诸胜特境之成就，悉由勇猛而致。所谓“行路程”，是出离涅槃之初步阶段连同观慧等圣道之修行道次第，共含七净清之传续。此路名曰“行路程”，即比库当行之道，所谓“应当修行，应当践行之路”。
Kāyadaḷhībahuloti yathā tathā kāyassa daḷhīkammappasuto. Piṇḍapātanti raṭṭhapiṇḍaṃ. Paccayadāyakānaṃ attani kārassa attano sammāpaṭipattiyā mahapphalabhāvassa karaṇena piṇḍassa bhikkhāya paṭipūjanā piṇḍapātāpacāyanaṃ.
“身坚众多”，谓身体坚健、强壮，乃命根肉体结实之义。“托钵食”，是指国家范围内聚集乞食蔬食。因缘施供者依据己身修持正确度过之身心功德，以生长种种大善果，是为托钵严谨之礼敬与维持。
Nīharantoti pattatthavikato nīharanto. Taṃ saddaṃ sutvāti taṃ upāsikāya vacanaṃ paṇṇasālādvāre ṭhitova pañcābhiññatāya dibbasotena sutvā. Manussasampatti, dibbasampatti, nibbānasampattīti imā tisso sampattiyo. Dātuṃ sakkhissasīti tayi katena dānamayena veyyāvaccamayena ca puññakammena khettavisesabhāvūpagamanena aparāparaṃ devamanussānaṃ sampattiyo ante nibbānasampattiñca dātuṃ sakkhissasīti thero attānaṃ pucchati. Sitaṃ karontoti ‘‘akiccheneva mayā vaṭṭadukkhaṃ samatikkanta’’nti paccavekkhaṇāvasāne sañjātapāmojjavasena sitaṃ karonto.
『Nīharanto』释为『扑灭、根本消除』。此言指在此教法中，一位居士在五种神通中通过天耳通听闻此音声。此三种成就即为：人间成就、天界成就及涅槃成就。长老于是自问，是否能以此三种功德种──布施功德、辩才功德及善业功德，以及特定天界土地的修习──为因，先后令天人及世间众生获得成就，最终亦能令其得涅槃成就。末了，他思量说：『实已做到，我确实已轻松越过轮回之苦』，于内心清净欢喜中得此安稳。
Nipparissayakāloti nirupaddavakālo, tadā bhikkhusaṅghassa sulabhā paccayā hontīti paccayahetukā cittapīḷā natthīti adhippāyo. Passantānaṃyevāti anādare sāmivacanaṃ. Khīradhenunti khīradāyikaṃ dhenuṃ . Kiñcideva katvāti kiñcideva bhatikammaṃ katvā. Ucchuyantakammanti ucchuyantasālāya kātabbaṃ kiccaṃ. Tameva magganti upāsakena paṭipannamaggaṃ. Upakaṭṭhāyāti āsannāya. Vippaṭipannanti jātidhammakuladhammādilaṅghanena asammāpaṭipannaṃ. Evanti yathā asammāpaṭipanno putto tāya eva asammāpaṭipattiyā kulasantānato bāhiro hutvā pitu santikā dāyajjassa na bhāgī, evaṃ kusītopi teneva kusītabhāvena na sammāpaṭipanno satthu santikā laddhabbaariyadhanadāyajjassa na bhāgī. Āraddhavīriyova labhati sammāpaṭipajjanato. Uppajjati vīriyasambojjhaṅgoti yojanā, evaṃ sabbattha.
『Nipparissayakālo』即『无忧时刻』，谓当时因比库僧团有安稳条件，故此被称为无忧无难之时。『Paccayahetukā』指有条件及因缘的存在。『Cittapīḷā natthi』谓心不被苦恼所扰，这是安稳条件之一。『Passantānāme』是对某等人不敬言语。『Khīradhenū』：指乳牛，喻其为乳汁之源。如作某事即谓执行特定事务。『Ucchuyantakamma』谓在舍利塔中应作的事。『Tameva maggaṃ』指信众所践行之道。『Upakaṭṭhāyāti』意为『近在咫尺』。『Vippaṭipanna』谓因违犯族法等而未能正当修行。譬如：不正当修行者之子，与正行子女不同，失去父亲之权益；同样不正行者亦失佛陀亲近、财产及传承之权。唯有勤奋的努力才能生出正行。此正行催生觉支中精进支，在各处皆然。
Mahāti sīlādiguṇehi mahanto vipulo anaññasādhāraṇo. Taṃ panassa guṇamahattaṃ dasasahassilokadhātukampanena loke pākaṭanti dassento ‘‘satthuno hī’’tiādimāha.
『Mahāti sīlādiguṇehi』谓具备伟大戒律及良好德行，且广弘无比。此戒德之伟大乃震动世界十万尘界所显现，世间显扬称说为『教师威仪』等赞语。
Yasmā satthusāsane pabbajitassa pabbajjūpagamanena sakyaputtiyabhāvo sañjāyati, tasmā buddhaputtabhāvaṃ dassento ‘‘asambhinnāyā’’tiādimāha.
由于在导师教法中出家者，因趋入出家而生起释迦子之身份，故为显示佛子之身份，说了『于不破…』等语。
Alasānaṃ bhāvanāya nāmamattampi ajānantānaṃ kāyadaḷhībahulānaṃ yāvadatthaṃ bhuñjitvā seyyasukhādianuyuñjanakānaṃ tiracchānagatikānaṃ puggalānaṃ dūrato vajjanā kusītapuggalaparivajjanāti āha – ‘‘kucchiṃ pūretvā ṭhitaajagarasadise’’tiādi. ‘‘Divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāmā’’tiādinā bhāvanārambhavasena āraddhavīriyānaṃ daḷhaparakkamānaṃ kālena kālaṃ upasaṅkamanā āraddhavīriyapuggalasevanāti āha – ‘‘āraddhavīriye’’tiādi. Visuddhimagge (visuddhi. 1.64-65) pana jātimahattapaccavekkhaṇā sabrahmacārimahattapaccavekkhaṇāti idaṃ dvayaṃ na gahitaṃ, thinamiddhavinodanatā sammappadhānapaccavekkhaṇatāti idaṃ dvayaṃ gahitaṃ. Tattha ānisaṃsadassāvitāya eva sammappadhānapaccavekkhaṇā gahitā hoti lokiyalokuttaravisesādhigamassa vīriyāyattatādassanabhāvato, thinamiddhavinodanaṃ pana tadadhimuttatāya eva gahitaṃ hoti. Vīriyuppādane yuttappayuttassa thinamiddhavinodanaṃ atthasiddhamevāti. Tattha thinamiddhavinodanakusītapuggalaparivajjanaāraddhavīriyapuggalasevanatadadhi- muttatāpaṭipakkhavidhamanapaccayūpasaṃhāravasena apāyabhayapaccavekkhaṇādayo samuttejanavasena vīriyasambojjhaṅgassa uppādakā daṭṭhabbā.
『Alasānaṃ bhāvanāya』谓对懈怠修习者而言，即使片言只字，亦无所知。所谓懈怠者，长期耽于世间安乐之流放逸之念，难以离欲，行如倒行之人。乃谓：『如满碗中淤泥，便如卧于毒蛇之处』等。又说：『日日行走、坐禅，心净清心当修（戒、定、慧）』，这是激励勤勉修行者之语。于净道说注中，关于生死大检查及出家大检查，前者未被纳入，后者以对治昏沉懈怠之正努力反思被涵摄。此二种反思各有不同功用。正努力产生觉支精进。昏沉懈怠的反思因果感知明确。勤奋与昏沉懈怠应成对关系。由勤奋而无懈怠为成就意。此理普遍成立。
Buddhānussatiyā upacārasamādhiniṭṭhattā vuttaṃ – ‘‘yāva upacārā’’ti. Sakalasarīraṃ pharamānoti pītisamuṭṭhānehi paṇītarūpehi sakalasarīraṃ pharamāno, dhammasaṅghaguṇe anussarantassapi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjatīti evaṃ sesaanussatīsu, pasādanīyasuttantapaccavekkhaṇāya ca yojetabbaṃ tassāpi vimuttāyatanabhāvena taggatikattā. Evarūpe kāleti ‘‘dubbhikkhabhayādīsū’’ti vuttakāle. Samāpatti…pe… na samudācarantīti idaṃ upasamānussatiyā vasena vuttaṃ. Saṅkhārānañhi vasena sappadesavūpasamepi nippadesavūpasame viya tathā saññāya pavattito bhāvanāmanasikāro kilesavikkhambhanasamattho hutvā upacārasamādhiṃ āvahanto tathārūpapītisomanassasamannāgato pītisambojjhaṅgassa upādāya hotīti. Tattha ‘‘vikkhambhitā kilesā’’ti pāṭho. Na samudācarantīti iti-saddo kāraṇattho. Yasmā na samudācaranti, tasmā taṃ nesaṃ asamudācāraṃ paccavekkhantassāti yojanā. Na hi kilese paccavekkhantassa bojjhaṅguppatti yuttā, pasādanīyesu ṭhānesu pasādasinehābhāvena lūkhahadayatāya lūkhatā. Sā tattha ādaragāravākaraṇena viññāyatīti āha – ‘‘asakkaccakiriyāya saṃsūcitalūkhabhāve’’ti.
据说，念佛所得的接触禅定（upacāra samādhi）可诠为：当生大喜乐时，整个身心皆得充盈。即使只是要念诵法和僧，身心仍增长此欢喜。此类念佛属于余念，亦即最终禅定的起先阶段。法门说此更深入的意义乃为净心境界。此时有禅喜禅乐，是因润滑烦恼而未发作故。此处经文『不作』因指烦恼未活动，故不能称其为作。非观察烦恼之禅支不利于禅的生发。于善处者，因喜爱故无分别心障碍。此境界是以尊重恭敬心自知，如说『不全力而维持清凉净心状态』等。
Paṇītabhojanasevanatāti paṇītasappāyabhojanasevanatā. Utuiriyāpathasukhaggahaṇena sappāyautuiriyāpathaggahaṇaṃ daṭṭhabbaṃ. Tañhi tividhampi sappāyaṃ seviyamānaṃ kāyassa kalyatāpādanavasena cittassa kalyataṃ āvahantaṃ duvidhāyapi passaddhiyā kāraṇaṃ hoti. Ahetukasattesu labbhamānaṃ sukhadukkhanti ayameko anto, issarādivisamahetukanti pana ayaṃ dutiyo. Ete ubho ante anupagamma yathāsakaṃ kammunā hotīti ayaṃ majjhimā paṭipatti. Majjhatto payogo yassa so majjhattapayogo, tassa bhāvo majjhattapayogatā. Ayañhi sabhāvāsāraddhatāya taṃpassaddhakāyatāya kāraṇaṃ hoti, passaddhidvayaṃ āvahati. Eteneva sāraddhakāyapuggalaparivajjanapassaddhakāyapuggalasevanānaṃ tadāvahanatā saṃvaṇṇitāti daṭṭhabbaṃ.
「持净饮食之事者，一谓持纯净饮食之事。休息道快乐的收摄，即应见为摄受纯净休息道也。此时，正当依三种纯净法摄受时，身随其善业得以纯净，心亦随之纯净，从而生两种寂静之因。一者，无因缘法中而得的乐与苦，即此为终极；二者，如霸主等不相顺因缘，即此为次终。若两种终极俱不入，则各依其所作业受果，此即中道修行。所谓中间之用者，谓用正中之用也，斯用之境即为中用境界。由此对本性之信解及对此身之安住，使生此两种寂静，故能摄受双重寂静。由此缘故，谓此为护持有信之人居之身，而与护持有信之人相应，正应如是称说，堪当观察。
Vatthuvisadakiriyā indriyasamattappaṭipādanā ca paññāvahā vuttā, samādhānāvahāpi tā honti. Samādhānāvahabhāveneva paññāvahabhāvatoti vuttaṃ – ‘‘vatthuvisadakiriyā…pe… veditabbā’’ti.
对境明辨及根能之熟练修持，是生智慧者，如理智者所说，且引导至止定。止定之具足亦能导向智慧之发展。以止定之具足，转成智慧之具足，如言『对境明辨……应当观察』。
Kāraṇakosallabhāvanākosallānaṃ nānantariyabhāvato rakkhanākosallassa ca taṃmūlakattā ‘‘nimittakusalatā nāma kasiṇanimittassa uggahakusalatā’’icceva vuttaṃ. Kasiṇanimittassāti ca nidassanamattaṃ daṭṭhabbaṃ. Asubhanimittādikassapi hi yassa kassaci jhānuppattinimittassa uggahakosallaṃ nimittakusalatā evāti. Atisithilavīriyatādīhīti ādi-saddena paññāpayogamandataṃ payogavekallañca saṅgaṇhāti. Tassa paggaṇhananti tassa līnassa cittassa dhammavicayasambojjhaṅgādisamuṭṭhāpanena layāpattito samuddharaṇaṃ. Vuttañhetaṃ bhagavatā –
因缘之巧妙产生及保护巧妙因由，不会相距太远，其根源为「相缘巧巧」，即「对所缘相之巧妙力」。所说相缘巧者，举栗子尘点相为例，因其为禅定生起之相缘因巧者也。言「极其松懈无精进」者，藉此开示精进之力堪为薄弱及精进之力之分别。此乃由持者于懈怠心，通过起共法觉支及诸觉支之开发，得以离脱懈怠、苏醒过来。佛世尊已如此说：
‘‘Yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti. Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa. So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya, bhabbo nu kho so puriso parittaṃ aggiṃ ujjāletunti? Evaṃ, bhante’’ti (saṃ. ni. 5.234).
「比库们，当意：于何时若心懈怠时，彼时为发展法觉支、精进觉支、喜觉支之时。其因何故？因心懈怠故，此三觉支难以充分调顺而生起。譬如有人欲点燃一堆干柴，他应投掷干草、牛粪及木柴，同时吹口风，而非用尘埃飞扬之物。汝思彼人能点燃火乎？比库们亦复如是。」（节选自《中部》ni. 5.234）
Ettha ca yathāsakaṃ āhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanā samuṭṭhāpanāti veditabbā, sā anantaraṃ vibhāvitā eva.
此处当知，依其所当有饮食而生起法觉支等之修习，乃为立时成就之法，切不可迟延。
Accāraddhavīriyatādīhīti ādi-saddena paññāpayogabalavataṃ pamoduppilāpanañca saṅgaṇhāti. Tassa niggaṇhananti tassa uddhatassa cittassa samādhisambojjhaṅgādisamuṭṭhāpanena uddhatāpattito nisedhanaṃ. Vuttampi cetaṃ bhagavatā –
以发起精进清净等如是自初始之力强盛，犹如欢喜欢唱而得加强。持者之心由此生起高昂，以止定觉支等成就自心高扬转向安住，能止其妄动。佛亦对此有教诲曰：
‘‘Yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi suvūpasamaṃ hoti. Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni nikkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, mukhavātañca na dadeyya, paṃsukena ca okireyya, bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetunti? Evaṃ, bhante’’ti (saṃ. ni. 5.234).
世尊说：『比库啊，当心心生起时，当在那个时候，为宁静觉支之修习，为定觉支之修习，为舍觉支之修习，有适当的时机。其因何故？比库啊，心生起时，能安住于这些诸法中，如同欲灭大火的一人，将四种柴草与干草、树枝投入火中，不使口风吹拂，而用尘土覆盖，岂不是真正欲灭大火乎？』如此说。
Etthāpi yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanā samuṭṭhāpanāti veditabbā. Tattha passaddhisambojjhaṅgassa bhāvanā vuttā eva, samādhisambojjhaṅgassa vuccamānā, itarassa anantaraṃ vakkhati.
这里应当知晓，是顺应现前饮食力而滋生宁静觉支等修习。此中宁静觉支之修习已宣说，而定觉支之修习紧随其后，又紧接着他者所论。
Paññāpayogamandatāyāti paññābyāpārassa appakabhāvena. Yathā hi dānaṃ alobhappadhānaṃ, sīlaṃ adosappadhānaṃ, evaṃ bhāvanā amohappadhānā. Tattha yadā paññā na balavatī hoti, tadā bhāvanā pubbenāparaṃ visesāvahā na hoti. Anabhisaṅgato viya āhāro purisassa, yogino cittassa abhiruciṃ na janeti, tena taṃ nirassādaṃ hoti. Tathā bhāvanāya sammadeva avīthipaṭipattiyā upasamasukhaṃ na vindati, tenapi cittaṃ nirassādaṃ hoti. Tena vuttaṃ – ‘‘paññāpayogamandatāyā…pe… nirassādaṃ hotī’’ti. Tassa saṃveguppādanaṃ pasāduppādanañca tikicchananti taṃ dassento, ‘‘aṭṭha saṃvegavatthūnī’’tiādimāha. Tattha jātijarābyādhimaraṇāni yathārahaṃ sugatiyaṃ duggatiyañca hontīti tadaññameva pañcavidhabandhanādikhuppipāsādiaññamaññaviheṭhanādihetukaṃ apāyadukkhaṃ daṭṭhabbaṃ. Tayidaṃ sabbaṃ tesaṃ tesaṃ sattānaṃ paccuppannabhavanissitaṃ gahitanti atīte anāgate ca kāle vaṭṭamūlakadukkhāni visuṃ gahitāni . Ye pana sattā āhārūpajīvino, tattha ca uṭṭhānaphalūpajīvino, tesaṃ aññehi asādhāraṇajīvitadukkhaṃ aṭṭhamaṃ saṃvegavatthu gahitanti daṭṭhabbaṃ. Ayaṃ vuccati samaye sampahaṃsanatāti ayaṃ bhāvanācittassa sampahaṃsitabbasamaye vuttanayeneva saṃvegajananavasena ceva pasāduppādanavasena ca sammadeva pahaṃsanā, saṃvegajananapubbakapasāduppādanena tosanāti attho.
智慧运用不足者，谓智慧执业虽在，然不充裕。正如布施是以无贪为根基，戒律是以无嗔为根基，修习是以无痴为根基。智慧不强大时，修习之所以流转因缘不成特色。犹如食物不相应者，修行人心不生欣悦，遂致失望。由此，正当修习若非循正法途，无法得安乐宁静，心亦生失望。故有言——"因智慧执用不足……失望生起"。此中医治生起与安悦生起，谓为八种震厉因缘等说。举诸者，如生死、老病、苦恼，皆属正当往生与堕恶趣之缘。此等诸苦，即众生当前境界所缘，亦在过去与未来时支中繁生之苦。众生受诸饮食等生，及起身所果，彼此间具特殊苦，即所说八种震厉缘。此即所谓「当时责备」，言为修习之心于适当时段遭遇谴责，但又因震厉生起与安悦生起所缘，生真正责备；以震厉生起前之安悦为乐。此意乃然。
Sammāpaṭipattiṃ āgammāti līnuddhaccavirahena samathavīthipaṭipattiyā ca sammā avisamaṃ sammadeva bhāvanāpaṭipattiṃ āgamma. Alīnantiādīsu kosajjapakkhiyānaṃ dhammānaṃ anadhimattatāya alīnaṃ, uddhaccapakkhikānaṃ anadhimattatāya anuddhataṃ, paññāpayogasampattiyā upasamasukhādhigamena ca anirassādaṃ, tato eva ārammaṇe samappavattaṃ samathavīthipaṭipannaṃ. Alīnānuddhatāhi vā ārammaṇe samappavattaṃ, anirassādatāya samathavīthipaṭipannaṃ. Samappavattiyā vā alīnaṃ anuddhataṃ, samathavīthipaṭipattiyā anirassādanti daṭṭhabbaṃ. Tattha alīnatāya paggahe, anuddhatatāya niggahe, anirassādatāya sampahaṃsane na byāpāraṃ āpajjati. Ayaṃ vuccati samaye ajjhupekkhanatāti ayaṃ ajjhupekkhitabbasamaye bhāvanācittassa paggahaniggahasampahaṃsanesu byāvaṭatāsaṅkhātaṃ paṭipakkhaṃ abhibhuyya ajjhupekkhanā vuccati. Paṭipakkhavikkhambhanato vipassanāya adhiṭṭhānabhāvūpagamanato ca upacārajjhānampi samādhānakiccanipphattiyā puggalassa samāhitabhāvasādhanamevāti tattha samadhurabhāvenāha – ‘‘upacāraṃ vā appanaṃ vā’’ti. Esa uppajjatīti esa samādhisambojjhaṅgo anuppanno uppajjati.
所谓依正行——即舍离懒逸昏沉之缓慢，循宁静之正行，乃成真正不偏。懈怠诸法中，谬误友伴修行法无所止业；躁动则谬误相对境，智慧执业令得安乐不失望；此乃修学初发之境也。懈怠生起时，依附所得之安乐，会引发宁静之正行状态。若同时有懈怠与躁动，则彼无失望而维持宁静正行。若二者交替，虽觉乐在心，然有躁动，失望遂生。于此处修习懈怠、躁动、无失望三者之状态，当察知。所谓懈怠次第、躁动次第、无失望次第亦复如是。此中懈怠之摄受、躁动之束缚、无失望之责备，彼此互不影响。所谓「当时正观察」，谓修习心于摄受与束缚与责备对治时，能胜过对境而现正观察。该反向转换，借由内观之力、决心之成就，以及初禅入息之定，最终成就禅定聚集之力，此被称为「近行或安止」。此等乃定觉支未发时而生起也。
Anurodhavirodhappahānavasena majjhattabhāvo upekkhāsambojjhaṅgassa kāraṇaṃ tasmiṃ sati sijjhanato, asati ca asijjhanato, so ca majjhattabhāvo visayavasena duvidhoti āha – ‘‘sattamajjhattatā saṅkhāramajjhattatā’’ti. Tadubhayena ca virujjhanaṃ passaddhisambojjhaṅgabhāvanāya eva dūrīkatanti anurujjhanasseva pahānavidhiṃ dassetuṃ – ‘‘sattamajjhattatā’’tiādi vuttaṃ. Tenāha – ‘‘sattasaṅkhārakelāyanapuggalaparivajjanatā’’ti. Upekkhāya hi visesato rāgo paṭipakkho. Tathā cāha – ‘‘upekkhā rāgabahulassa visuddhimaggo’’ti (visuddhi. 1.269). Dvīhākārehīti kammassakatāpaccavekkhaṇaṃ, attasuññatāpaccavekkhaṇanti, imehi dvīhi kāraṇehi. Dvīhevāti avadhāraṇaṃ saṅkhyāsamānatādassanatthaṃ. Saṅkhyā eva hettha samānā, na saṅkhyeyyaṃ sabbathā samānanti. Assāmikabhāvo anattaniyatā. Sati hi attani tassa kiñcanabhāvena cīvaraṃ aññaṃ vā kiñci attaniyaṃ nāma siyā, so pana koci natthevāti adhippāyo. Anaddhaniyanti na addhānakkhamaṃ, na ciraṭṭhāyī ittaraṃ aniccanti attho. Tāvakālikanti tasseva vevacanaṃ.
安忍与断恶之中道心，是舍觉支因缘。于此心住，如实有与无各自检察，故又称其为二面。世尊云「七中道，行蕴中道」。此二者的反扰，乃为定觉支修习距离。反扰之除，专属安忍因缘，言为『七行蕴中道』。彼言安忍之行，为「泥洹者，弃逃人之远离」，即断恶之行。安忍中，贪欲为主要对处因。世尊又言「舍乃贪多者之清净道」。所谓二种原因者，即为业之所感及自我空无观照。二者意指不计数义，非恒常同唯。世无常乃非我所恒有。觉知乃念，其所念非他非我，且无所主。此为当时用语。
Mamāyatīti mamattaṃ karoti, mamāti taṇhāya pariggayha tiṭṭhati. Dhanāyantāti dhanaṃ dabbaṃ karontā.
「属于我」者则主我执；「我的」则执着渴爱。名为富者，乃置财物为己有。
§419
419.Sammādassanalakkhaṇāti sammā aviparītaṃ aniccādivasena dassanasabhāvā. Sammāabhiniropanalakkhaṇoti sammadeva ārammaṇe cittassa abhiniropanasabhāvo. Caturaṅgasamannāgatā vācā janaṃ saṅgaṇhātīti tabbipakkhaviratisabhāvā sammāvācā bhedakaramicchāvācāpahānena jane sampayutte ca pariggaṇhanakiccavatī hotīti ‘‘pariggahalakkhaṇā’’ti vuttā. Visaṃvādanādikiccatāya hi lūkhānaṃ apariggāhakānaṃ musāvādādīnaṃ paṭipakkhabhūtā siniddhabhāvena pariggahaṇasabhāvā sammājappanakiccā sammāvācā tappaccayasubhāsitasampaṭiggāhake jane sampayuttadhamme ca pariggaṇhantī pavattatīti pariggahalakkhaṇā. Yathā cīvarakammādippayogasaṅkhāto kammanto kātabbaṃ cīvararajanādikaṃ samuṭṭhāpeti nipphādeti, taṃtaṃkiriyānipphādako vā cetanāsaṅkhāto kammanto hatthacalanādikaṃ kiriyaṃ samuṭṭhāpeti, evaṃ sāvajjakattabbakiriyāsamuṭṭhāpakamicchākammantappahānena sammākammanto niravajjassa kattabbassa niravajjākārena samuṭṭhāpanakiccavā hotīti āha – ‘‘sammāsamuṭṭhāpanalakkhaṇo’’ti. Sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhāpanaṃ kāyikakiriyāya bhārukkhipanaṃ viya. Sammāvodāpanalakkhaṇoti jīvamānassa puggalassa, sampayuttadhammānaṃ vā jīvitindriyavuttiyā, ājīvasseva vā sammadeva sodhanaṃ vodāpanaṃ lakkhaṇaṃ etassāti sammāvodāpanalakkhaṇo. Atha vā kāyavācānaṃ khandhasantānassa ca saṃkilesabhūtamicchāājīvappahānena sammāājīvo ‘‘vodāpanalakkhaṇo’’ti vutto. Sammāvāyāmasatisamādhīsu vattabbaṃ heṭṭhā vuttameva.
正见之标志，是指正见的显现形态不反别。此种显现如无常等法本性的如实观见。正建标志，则是心针对所缘对象之正当选择，心中所起的相应表征。言语具足四种条件，能摄持大众，且具边际节制的性质，则因舍除妄语等恶行而能与大众善缘相合，能摄持大众之种种事理，此即称为“摄持标志”。因妄语等恶行之舍弃，摄持众生而能行善法，此为正语之摄持标志。比如布施衣物及其他业因，应作之业将因布施产生、增长、成熟而净灭；或如手指动作等身体行为，因意起而成，此皆因舍恶业而正当行之、无过患、应作之事，此即称为“正起造标志”。摄持诸相，如同由身体动作将物提升举起；正增长标志者，是活着之有情凭借所缘法的持续保持而适当增长的特征。又因舍恶业而导致身体及言语五蕴流的净洁正行，故称为“促进增长标志”。正精进念定中，应行之法与前文相契合。
Paññāya kusalānaṃ dhammānaṃ pubbaṅgamabhāvato sabbepi akusalā dhammā tassā paṭipakkhāvāti vuttaṃ – ‘‘aññehipi attano paccanīkakilesehi saddhi’’nti. Atha vā attano paccanīkakilesā diṭṭhekaṭṭhā avijjādayo paññāya ujupaccanīkabhāvato. Passatīti passantī viya hoti vibandhābhāvato. Tenāha – ‘‘tappaṭicchādaka…pe… asammohato’’ti. Sammāsaṅkappādīnaṃ micchāsaṅkappādayo ujuvipaccanīkāti āha – ‘‘sammāsaṅkappādayo…pe… pajahantī’’ti. Tathevāti iminā attano paccanīkakilesehi saddhinti imamatthaṃ anukaḍḍhati. Visesatoti sammādiṭṭhiyā vuttakiccato visesena. Etthāti etesu sammāsaṅkappādīsu.
智慧中善法之先导性，乃全然反对所有不善法，故言“与他人及自己之对治烦恼相应”。于自己所对治之烦恼，有分别境界的无明等烦恼，此无明以智慧之观照正当对治。见者，即如见者，断除障碍之故也。故言“断烦恼者……非迷惑者”。正思维起者，谓斥除邪思之正思维，以此断除邪思之因，故称“正思维”。乃言依此对治自己烦恼而有信心，且以此信心坚定。说此为特别，即指正见所言之特别义理，即在此正思维中。此处所言“尤其”，专指正思维。
Esā sammādiṭṭhi nāmāti lokiyaṃ lokuttarañca ekajjhaṃ katvā vadati missakatābhāvato . Tenāha – ‘‘pubbabhāge’’tiādi. Ekārammaṇā nibbānārammaṇattā. Kiccatoti pubbabhāge dukkhādīhi ñāṇehi kātabbakiccassa idha nipphattito, imasseva vā ñāṇassa dukkhādippakāsanakiccato. Cattāri nāmāni labhati dukkhapariññādicatukiccasādhanato. Tīṇi nāmāni labhati kāmasaṅkappādippahānakiccanipphattito. Sikkhāpadavibhaṅge (vibha. 703 ādayo) ‘‘viraticetanā taṃsampayuttā ca dhammā sikkhāpadānī’’ti vuttāni, tattha padhānānaṃ viraticetanānaṃ vasena ‘‘viratiyopi honti cetanādayopī’’ti āha. ‘‘Sammā vadati etāyā’’tiādinā atthasambhavato sammāvācādayo tayo viratiyopi honti cetanādayopi. Musāvādādīhi viramaṇakāle viratiyo, subhāsitādivācābhāsanādikāle cetanādayo yojetabbā. Maggakkhaṇe pana viratiyova maggalakkhaṇappattito. Na hi cetanā niyyānasabhāvā. Atha vā ekassa ñāṇassa dukkhādiñāṇatā viya ekāya viratiyā musāvādādiviratibhāvo viya ca ekāya cetanāya sammāvācādikiccattayasādhanasabhāvā sammāvācādibhāvāsiddhito ‘‘maggakkhaṇe viratiyovā’’ti vuttaṃ.
此称正见，分为世间与出世间两面，二者不合而论。说之“於前段”等。正见之缘起，乃缘灭度之缘。所当作者，谓在前段中苦等之智所成就者，或为此知识之苦等显现职事。由苦等了知所成之四名，因了知而成就苦智等之四行法具足。得三名者，因断欲思之行事成就。对戒律分段时（分段703，初版），谓依戒律已修习之正行，亦因离欲意成就。言“所修者亦含离欲意”等。故正语三义中，皆含有离欲及意念成分。断除妄语等恶时，须合意念性。修道时，则作离欲之法标志。意非执灭故。或谓因一知识之苦等知见，故由一离欲呈现如断妄语等之离欲状态，及由一意成就正语四种功德，故说“于道时如是”。
Cattāri nāmāni labhatīti catusammappadhānacatusatipaṭṭhānavasena labhati. Maggakkhaṇeti ānetvā sambandho. Pubbabhāgepi maggakkhaṇepi sammāsamādhi evāti yadipi samādhiupakārakānaṃ abhiniropanānumajjanasampiyāyanabrūhanasantasukhānaṃ vitakkādīnaṃ vasena catūhi jhānehi sammāsamādhi vibhatto, tathāpi vāyāmo viya anuppannākusalānuppādanādicatuvāyāmakiccaṃ, sati viya ca asubhāsukhāniccānattesu kāyādīsu subhādisaññāpahānalakkhaṇaṃ catusatikiccaṃ, eko samādhi catujjhānasamādhikiccaṃ na sādhetīti pubbabhāgepi paṭhamajjhānasamādhi, paṭhamajjhānasamādhi eva maggakkhaṇepi, tathā pubbabhāgepi catutthajjhānasamādhi, catutthajjhānasamādhi eva maggakkhaṇepīti attho.
此四名乃依四正勤四念处修持成就。道时含提起之意，是指与先前阶段之相续。且于初段与道段，正定无疑。因四禅中正定得生，于四禅中渐次成就，对治不善之生起及修正。且正勤自身因故虽无恶生，但仍尽力断善业坏故，此四勤为修正之事。念中于身心无常不净苦等相离智，因舍故读法则的特征乃为四正勤。单一正定不可成就正道，故说正定，初禅为先段，初禅正定是道之标志；四禅是道段标志，义即如是。
‘‘Kiṃ panāyaṃ maggadhammānaṃ desanānukkamo, kevalaṃ vācāya kamavattinibhāvato, udāhu kañci visesaṃ upādāyā’’ti vicāraṇāyaṃ kañci visesaṃ upādāyāti dassento āha – ‘‘imesū’’tiādi. Tattha bhāvanānubhāvā hitaphalāya sātisayaṃ tikkhavisadabhāvappattiyā acchariyabbhutasamatthatāyogena sabbaso paṭipakkhavidhamanena yāthāvato dhammasabhāvabodhanena ca sammādiṭṭhiyā bahukāratā veditabbā. Tenāha – ‘‘ayaṃ hī’’tiādi.
“何以诸道法之说法相续，仅止于语辞为能事，何有特别缘由？”对此发起思惟，谓“此等诸法”，以修习经验及利益结果为证，因清净分别之明晰信解及前后相应，乃引起大多闻知。谓“此人如是”等。
Tassāti sammādiṭṭhiyā. Bahukāroti dhammasampaṭivedhe bahūpakāro. Idāni tamatthaṃ upamāhi vibhāvetuṃ, ‘‘yathā hī’’tiādi vuttaṃ.
“彼者”即正见。多闻者，谓对法之广泛亲证。今以类比加以分析，谓“如彼者”等。
Vacībhedassa kārako vitakko sāvajjānavajjavacībhedanivattanappavattanākārāya sammāvācāyapi upakārako evāti āha – ‘‘svāyaṃ…pe… sammāvācāyapi upakārako’’ti. Sammāsaṅkappo hi saccavācāya virativācāyapi visesapaccayo micchāsaṅkappatadekaṭṭhakilesappahānato.
言语分别的起因是思维活动，对于为防止不正当、不洁净言语分别之起止而起的行为，正语亦是其辅助者，故说「自行……至……正语亦为辅助者」。正思惟确是由真实之语与不执著虚妄之语所特别依止，是为断除一切错误思惟烦恼。
Saṃvidahitvātiādīsu sammā vidahanaṃ kammantappayojanañca ekantānavajjavacīkāyakammavasena icchitabbanti virativācāvasena saṃvidahanaṃ viratikammantasseva payojanañca nidassitanti daṭṭhabbaṃ. Evaṃ hissa sammāvācāya sammākammantassāpi bahukāratā jotitā siyā. Vacībhedaniyāmikā hi vacīduccaritavirati kāyikakiriyaniyāmikāya kāyaduccaritaviratiyā upakārikā. Tathā hi visaṃvādanādimicchāvācato avirato micchākammantatopi na viramateva. Yathāha – ‘‘ekaṃ dhammaṃ atītassa…pe… natthi pāpaṃ akāriya’’nti. Tasmā avisaṃvādanādisammāvācāya ṭhito sammākammantampi pūretiyevāti vacīduccaritavirati kāyaduccaritaviratiyā upakārikā.
所谓殊胜了知（正断）等正法，是指有明确的行为动因与目的，单纯以内心无过失的言语行为为业，以戒除妄语为目的的了知。须知正语中亦有对正业多所关注。因此，制止言语恶行有助于制止身体恶行。若一味从不正当的妄语乃至无节制的不善业中不戒除，则连非善业行为也不会止息。如『过去无一恶事所作』。因此，立于无妄语等正语戒之中，亦会完善正业，故制止言语恶行亦辅助制止身体恶行。
Yasmā ājīvapārisuddhi nāma dussīlyappahānapubbikā, tasmā sammāvācākammantānantaraṃ sammāājīvo desitoti dassetuṃ – ‘‘catubbidhaṃ panā’’tiādi vuttaṃ. Ettāvatāti parisuddhasīlājīvikāmattena. Idaṃ vīriyanti catusammappadhānavīriyaṃ.
由于清净的生活乃是去除恶习的先行，故于正语正业之后，便宣说了正生活，使之显见——例如说：「生活有四种」，此即以纯净戒行为生活之本意。此即精进力量，一种四正勤之精进。
Vīriyārambhopi sammāsatipariggahito eva nibbānāvaho, na kevaloti dassetuṃ – ‘‘tato’’tiādi vuttaṃ. Sūpaṭṭhitāti bahiddhāvikkhepaṃ pahāya suṭṭhu upaṭṭhitā kātabbā. Samādhissa upakāradhammā nāma yathāvuttavatthuvisadakiriyādayo. Tappaṭipakkhato anupakāradhammā veditabbā. Gatiyoti nipphattiyo. Samanvesitvāti sammā pariyesitvā.
即便开始精进，只要持有正念，则可通达涅槃，非唯此乃彼。所谓坚固正行，就是舍弃外四散、内坚固守护，正当实行。定力的辅助事物乃如相关法门及明净净化等修习方法，反面则应识别破坏辅助的事物。所谓境界，是安住法。所谓探求，即正当全面搜寻。
§427
427. Yathā itthīsu kathā pavattā adhitthīti vuccati, evaṃ attānaṃ adhikicca pavattā ajjhattaṃ. ‘‘Evaṃ pavattamānā mayaṃ ‘attā’ti gahaṇaṃ gamissāmā’’ti iminā viya adhippāyena attānaṃ adhikicca uddissa pavattā sattasantatipariyāpannā ajjhattaṃ. Tasmiṃ ajjhattarūpe, attano kesādivatthuke kasiṇarūpeti attho. Parikammavasena ajjhattaṃrūpasaññīti parikammakaraṇavasena ajjhattaṃ rūpasaññī, na appanāvasena. Na hi paṭibhāganimittārammaṇā appanā ajjhattavisayā sambhavati. Taṃ pana ajjhattaṃ parikammavasena laddhaṃ kasiṇanimittaṃ avisuddhameva hoti, na bahiddhā parikammavasena laddhaṃ viya visuddhaṃ. Tenāha – ‘‘taṃ panā’’tiādi.
如女性间流传讲述「已立定戒」，此谓内在已建立坚定。所谓「如此立定，吾等称之为自我」者，意指内在因执着发起自我的行动绵延，内在即其自我如头发等物。作为作用者，内在即自我识色相之识，非通过专注产生。反观专注触缘生起内在色相很不纯净，犹如外缘色相不净。故有「此乃……」等语。
Yassevaṃ parikammaṃ ajjhattaṃ uppannanti yassa puggalassa evaṃ vuttappakārena ajjhattaṃ parikammaṃ jātaṃ. Nimittaṃ pana bahiddhāti paṭibhāganimittaṃ sasantatipariyāpannaṃ na hotīti bahiddhā. Parittānīti yathāladdhāni suppasarāvamattāni. Tenāha – ‘‘avaḍḍhitānī’’ti. Parittavasenevāti vaṇṇavasena ābhoge vijjamānepi parittavaseneva idaṃ abhibhāyatanaṃ vuttaṃ parittatā hettha abhibhavanassa kāraṇaṃ. Vaṇṇābhoge satipi asatipi abhibhavatīti abhibhu, parikammaṃ, ñāṇaṃ vā. Abhibhu āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Abhibhavitabbaṃ vā ārammaṇasaṅkhātaṃ āyatanaṃ etassāti abhibhāyatanaṃ. Atha vā ārammaṇābhibhavanato abhibhu ca taṃ āyatanañca yogino sukhavisesānaṃ adhiṭṭhānabhāvato manāyatanadhammāyatanabhāvato cāti sasampayuttajjhānaṃ abhibhāyatanaṃ. Abhibhāyatanabhāvanā nāma tikkhapaññasseva sambhavati, na itarassāti āha – ‘‘ñāṇuttariko puggalo’’ti. Abhibhavitvā samāpajjatīti ettha abhibhavanaṃ samāpajjanañca upacārajjhānādhigamanasamanantarameva appanājhānuppādananti āha – ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti. Saha nimittuppādenāti ca appanāparivāsābhāvassa lakkhaṇavacanametaṃ. Yo khippābhiññoti vuccati, tatopi ñāṇuttarasseva abhibhāyatanabhāvanā. Etthāti etasmiṃ nimitte. Appanaṃ pāpetīti bhāvanāappanaṃ neti.
所谓内在作业即内在作用，指该人在行为上所起的内在作业。所谓境相在外，即指非专注境相，即处于延续之境相，非外境相。所谓保护，意指已得妙香。由此得知「增长者」说，指在增长过程中的灭境力。色相的延续，无论色相增、减、虚假皆生起作用。作用即是所作用的境、作业或觉知。所作用的境即自在觉境，是禅定。所作用义者是由禅定所入之境。由境所作用，由此所作用者为禅定禅境，禅者因快乐之执着所深入。此即联系禅之作用。此作用称为迅速智慧者之修行，非他修，故曰「智慧超越者」。所谓作用及完成，就是专注之禅的修习与达成，伴随境相生起即产生专注，不是由专注外围所成。由此说「伴随境相生起即此专注」。专注生起指修习专注，而非专注之本身。
Ettha ca keci ‘‘uppanne upacārajjhāne taṃ ārabbha ye heṭṭhimantena dve tayo javanavārā pavattanti, te upacārajjhānapakkhikā eva, tadanantaraṃ bhavaṅgaparivāsena upacārasevanāya ca vinā appanā hoti, saha nimittuppādeneva appanaṃ pāpetī’’ti vadanti, taṃ tesaṃ matimattaṃ. Na hi pārivāsikaparikammena appanāvāro icchito, nāpi mahaggatappamāṇajjhānesu viya upacārajjhāne ekantato paccavekkhaṇā icchitabbā. Tasmā upacārajjhānādhigamato paraṃ katipayabhavaṅgacittāvasāne appanaṃ pāpuṇanto ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti vutto. Saha nimittuppādenāti ca adhippāyikamidaṃ vacanaṃ, na nītatthaṃ, tattha adhippāyo vuttanayeneva veditabbo. Na antosamāpattiyaṃ tadā tathārūpassa ābhogassa asambhavato. Samāpattito vuṭṭhitassa ābhogo pubbabhāgabhāvanāvasena jhānakkhaṇe pavattaṃ abhibhavanākāraṃ gahetvā pavattoti daṭṭhabbaṃ. Abhidhammaṭṭhakathāyaṃ pana ‘‘imināssa pubbābhogo kathito’’ti vuttaṃ. Antosamāpattiyaṃ tadā tathā ābhogābhāve kasmā jhānasaññāyapīti vuttanti āha – ‘‘abhibhavasaññā hissa antosamāpattiyampi atthī’’ti.
又有一些人说：“当在新起的初步入静境界时，从较低禅层中发生二、三种迅速的念流，这些迅速念流属于初步入静的阶段，之后在由生命流继续维系及辅助的禅修中，没有定的境界产生，只有随缘缘起的相续定而已。”这是他们的见解。实则并非由于生命流的修业活动而欲求随缘定，也非如在高深大定中的初步入静时那样，应当专一而审慎反观，故在得初步入静后，当某些生命流意念活动结束时，达到定境，“随缘缘起此处生起定的境界”之说才被提出。所谓“随缘缘起”，是强调此语为权方便言，不是究竟真实的本义，应以佛所教权方便之义理了知。因为这时非由深定的入定境界所成，得入定定境的果报是由先行的禅修和生命流活动形成浑然具足的定禅波动继起所带来的变化所成，这一点已应当观察。唯《阿毗达摩疏》中曾云：“此处已论及先行因缘。”至于初步入静故无此类果报，何以称为禅有知觉，则说明：“即使临入定时仍存有知觉。”
Vaḍḍhitappamāṇānīti vipulappamāṇānīti attho, na ekaṅguladvaṅgulādivaḍḍhiṃ pāpitāni tathā vaḍḍhanassevettha asambhavato. Tenāha – ‘‘mahantānī’’ti. Bhattavaḍḍhitakanti bhuñjanabhājane vaḍḍhetvā dinnaṃ bhattaṃ, ekāsane purisena bhuñjitabbabhattato upaḍḍhabhattanti attho.
“增长的量”者，意指扩大的量，不是一、二指节等部位的增长如此，依此增长是不可能实现的。因此说“其为广大者”。“饭的增长”意指吃食时，进餐量增多而所获饭食，指单一饭碗中人应食用的饭食归为饭的增加。
Rūpe saññā rūpasaññā, sā assa atthīti rūpasaññī, na rūpasaññī arūpasaññī. Saññāsīsena jhānaṃ vadati. Rūpasaññāya anuppādanamevettha alābhitā. Bahiddhāva uppannanti bahiddhāvatthusmiṃyeva uppannaṃ. Ettha ca –
色想者，是色想；此色想是有色想，不是无色想。以有想构成的禅称为色想禅。无法从色想中获得无想。色想是外在生起，即在外方境界事物中现起。此处说：
‘‘Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni . Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇānī’’ti (dī. ni. 3.338, 358; a. ni. 8.65; 10.29) –
“内观有色想者，见外方色法为有边界且色相鲜明；内观有色想者，见外方色法为无限广大且色相明暗不同；内观无色想者，见外方色法为有边界且色相鲜明；内观无色想者，见外方色法为无限广大且色相明暗不同。”（相应部·尼拘陀经等处记载）
Evamidha cattāri abhibhāyatanāni āgatāni. Abhidhamme (dha. sa. 244-245) pana ‘‘ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, appamāṇāni suvaṇṇadubbaṇṇānī’’ti evamāgatāni. Tattha ca kāraṇaṃ abhidhammaṭṭhakathāyaṃ vuttameva. Tathā hi vuttaṃ aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 204) –
由此知色想共四境界已显现。《阿毗达摩》中（《大分别论》244-245页）有说：“内观无色想者，见外方色法有边界且色泽鲜明，有无限广大且色彩暗淡”等，即是如此显现。讲此缘由的是阿毗达摩疏。故《大分别论注》（第八章204页）有云，
‘‘Kasmā pana yathā suttante ‘ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittānī’tiādi vuttaṃ, evaṃ avatvā idha catūsupi abhibhāyatanesu ajjhattaṃ arūpasaññitāva vuttāti. Ajjhattarūpānaṃ anabhibhavanīyato. Tattha vā hi idha vā bahiddhā rūpāneva abhibhavitabbāni, tasmā tāni niyamato vattabbānī’’ti.
“何以如经中说‘内观有色想者，唯独见外方色法有边界’等，按此说法，即于此四境界上施展无色想者。如内观有色法而不触及无色法者则无妨。盖此处须约外方色法施展，故以其约束而为规制。”
Tatrāpi idhapi vuttāni ‘‘ajjhattaṃ rūpasaññī ajjhattaṃ arūpasaññīti idaṃ pana satthu desanāvilāsamattamevā’’ti. Ayaṃ panettha adhippāyo – idha vaṇṇābhogarahitāni sahitāni ca sabbāni parittāni suvaṇṇadubbaṇṇāni abhibhuyyāti. Pariyāyakathā hi suttantadesanāti. Abhidhamme pana nippariyāyadesanattā vaṇṇābhogarahitāni visuṃ vuttāni, tathā sahitāni. Atthi hi ubhayattha abhibhavanavisesoti. Tathā idha pariyāyadesanattā vimokkhānampi abhibhavanapariyāyo atthīti ‘‘ajjhattaṃ rūpasaññī’’tiādinā paṭhamadutiyaabhibhāyatanesu paṭhamavimokkho, tatiyacatutthaabhibhāyatanesu dutiyavimokkho, vaṇṇābhibhāyatanesu tatiyavimokkho ca abhibhavanapattito saṅgahito. Abhidhamme pana nippariyāyadesanattā vimokkhābhibhāyatanāni asaṅkarato desetuṃ vimokkhe vajjetvā abhibhāyatanāni kathitāni. Sabbāni ca vimokkhakiccāni jhānāni vimokkhadesanāyaṃ vuttāni. Tadetaṃ ‘‘ajjhattaṃ rūpasaññī’’ti āgatassa abhibhāyatanadvayassa abhidhamme abhibhāyatanesu avacanato ‘‘rūpī rūpāni passatī’’tiādīnañca sabbavimokkhakiccasādhāraṇavacanabhāvato vavatthānaṃ katanti viññāyati.
在那里，同时也说过「内在有色观，内在无色观」；这不过是针对世尊说法趣味浅易而宣说的话语。这里所谓主旨，乃是在此教法中，色相虽无外物依托，仍其内涵完整，颜色可观，或明或暗，皆由此得显现。所谓『周延说明』乃是指对经文宣说的圆遍阐释。就阿毗达摩而言，则以断尽杂念的讲解为周延说明，将无色相与有色相之语，详尽地含盖不遗。实际上两者都蕴含有无所不能之意。依此，于周延说明中「内在有色观」等词，分别为第一、第二境界的解脱，第三、第四境界的隔绝，以及诸色境界中的第三种解脱，均归于无所不能的涵盖范畴。阿毗达摩对断尽杂念的解说，以解脱为原则，将无所不能之域分明讲述。诸种解脱之工作即禅定修习，皆以解脱之教义为核心说出。由此，针对「内在有色观」所标示的两种代表境界，在阿毗达摩无所不能域中以「眼见色」等用语加以概说，体现出所有解脱修习的共通描述，实为清晰的释义与理解。
Ajjhattarūpānaṃanabhibhavanīyatoti idaṃ abhidhamme katthacipi ‘‘ajjhattarūpāni passatī’’ti avatvā sabbattha yaṃ vuttaṃ – ‘‘bahiddhā rūpāni passatī’’ti, tassa kāraṇavacanaṃ. Tena yaṃ aññahetukaṃ suttante ‘‘bahiddhā rūpāni passatī’’ti vacanaṃ, taṃ tena hetunā vuttaṃ. Yaṃ pana desanāvilāsahetukaṃ ajjhattaṃ arūpasaññitāya eva abhidhamme vacanaṃ, na tassa aññaṃ kāraṇaṃ maggitabbanti dasseti. Ajjhattarūpānaṃ anabhibhavanīyatā ca tesaṃ bahiddhārūpānaṃ viya avibhūtattā. Desanāvilāso ca yathāvuttavavatthānavasena veditabbo veneyyajjhāsayavasena vijjamānapariyāyakathanabhāvato. Desanāvilāso hi nāma veneyyajjhāsayānurūpaṃ vijjamānassa ca pariyāyassa vibhāvanaṃ, na yassa kassaci, tasmā ‘‘idha pariyāyadesanattā’’tiādinā vuttappakāraṃ vavatthānaṃ desanāvilāsanibandhananti daṭṭhabbaṃ.
说「内在色相不可分别」这一点，是因为在阿毗达摩中某处有说「内在有色相可见」，这和广泛说的「外在有色相可见」有所联系。换言之，解释「外在有色相可见」这句话的原因，就是这里所说的另一种因缘。反之，作为说法趣味浅易的原因，「内在无色观」的用语只适用于阿毗达摩，不应再附加其他解释。说「内在色相不可分别」的意思，是说它与外在色相类似，都是无形无相的状态。所谓说法趣味，即是按照前面所说明的内容，依个人对正理的把握而有所不同，所以理解为「说法趣味乃依据对道理的领悟与当下个人的阐述展开，而非基于某种外在原因」，故称为说法趣味的拘缚，必须知晓这个说法特色。
Suvaṇṇadubbaṇṇānīti eteneva siddhattā na nīlādiabhibhāyatanāni vattabbānīti ce? Na nīlādīsu katādhikārānaṃ nīlādibhāvasseva abhibhavanakāraṇattā. Na hi tesaṃ parisuddhāparisuddhavaṇṇānaṃ parittatā appamāṇatā vā abhibhavanakāraṇaṃ, atha kho nīlādibhāvo evāti. Etesu ca parittādikasiṇarūpesu yaṃyaṃcaritassa imāni abhibhāyatanāni ijjhanti, taṃ dassetuṃ – ‘‘imesu panā’’tiādi vuttaṃ.
关于「颜色分明与色相不分明」一说，因为此理成立，因此不应论说蓝色等观想境界为色相势力的表现。如果就蓝色等色相而言，其主要原理并非是蓝色等本身所担当的无所不能力量。实则，这些颜色本体的纯净与不纯净，以及色相的差别和广泛程度，并不是对无所不能力量的成因，真实成因乃是蓝色色相本身。因此，在这些与色相有关、以纯度等区分的形成中，诸种无所不能的力量出现并得以体现，这便对应了「在这些中」的教示。
Sabbasaṅgāhikavasenāti nīlavaṇṇanīlanidassananīlanibhāsānaṃ sādhāraṇavasena. Vaṇṇavasenāti sabhāvavaṇṇavasena. Nidassanavasenāti passitabbatāvasena, cakkhuviññāṇavīthiyā gahetabbatāvasena . Obhāsavasenāti sappabhāsatāya avabhāsanavasena. Vaṇṇadhātuyā vāti añjanarajatavatthādivaṇṇadhātuyā. Lokiyāneva rūpāvacarajjhānabhāvato.
所谓「所有颜色以集合形态显现」，即泛指蓝色之类的色彩显示及蓝色的光泽与色彩样态的普遍现象。所谓「颜色」，即根据其自性本身之颜色。所谓「显现」，指此色彩的可见性，或说是依赖眼识传播所获得可观察之过程。所谓「显光」，是色泽鲜明、光亮明朗的样子。所谓「色质」，是指由眼粘及胭脂矿石等构成的色彩质料。在世间，有形色之流动与表现，如此色质实际存在。
§435
435.Rūpīti ettha yenāyaṃ sasantatipariyāpannena rūpena samannāgato, taṃ yassa jhānassa hetubhāvena visiṭṭharūpaṃ hoti. Yena visiṭṭhena rūpīti vucceyya, tadeva sasantatipariyāpannarūpanimittaṃ jhānaṃ. Idha pana paramatthato rūpibhāvasādhakanti āha – ‘‘ajjhattaṃ kesādīsū’’tiādi. Rūpajjhānaṃ rūpanti uttarapadalopena vuttaṃ – ‘‘rūpūpapattiyā’’tiādīsu (dha. sa. 160-161, 185-190 ādayo, 244-245 ādayo; vibha. 625) viya.
关于「色相」一词，此处指以持续周遍的色彩为基础，所构成的完整形相，是该禅定的主要原因所体现的特别色相。所谓能被称为特别色相，就是指此稳定周遍色彩的迹象。依据根本意旨，称为色性之苏醒，即「内在有头发等色」等表达。色禅中的「色」字，是以上述意涵用括号标示，如“因色生起”等相关句目（参见《长部》、《相应部》等章节），如此类文献中所示。
Subhantvevaadhimutto hotīti ayaṃ tatiyavimokkho. Idha suparisuddhanīlādivaṇṇakasiṇajjhānavasena vuttoti dassetvā idāni paṭisambhidāpāḷiyaṃ tassa brahmavihārajjhānavasena āgatabhāvaṃ dassetuṃ – ‘‘paṭisambhidāmagge panā’’tiādi āraddhaṃ. Idha pana uparipāḷiyaṃyeva brahmavihārānaṃ āgatattā taṃ nayaṃ paṭikkhipitvā parisuddhanīlādivaṇṇakasiṇavaseneva subhavimokkho anuññāto.
第三种解脱就是所说的「善净成就」。此处提及由蓝色等纯净色彩构成的色界禅定，并指出现在《分别经》中对应于梵天禅定的说法「在断除见解之道上」等语。而此时，放弃上述通论，专以净蓝等色彩禅定为代表的善解脱来加以说明。
§443
443.Parikammapathaviyāpīti akatāya vā katāya vā daḷhamaṇḍalādisaṅkhātaparikammapathaviyāpi. Uggahanimittādīnaṃ pathavīkasiṇanti nāmaṃ nissite nissayavohāravasena vuttanti daṭṭhabbaṃ, yathā ‘‘mañcā ukkuṭṭhiṃ karontī’’ti.
无论是完成还是未完成的重覆业道障碍，皆属于由坚固的圆圈所成等障碍业道。依据原因与条件的依存关系，这种障碍业道被称为地业障碍，应如“设置床榻”般加以观察。
Sīlānīti pātimokkhasaṃvarādīni cattāri sīlāni. Sodhetvāti anāpajjanena āpannavuṭṭhāpanena kilesehi appaṭipīḷanena ca visodhetvā. Tividhañhi sīlassa visodhanaṃ nāma – anāpajjanaṃ āpannavuṭṭhāpanaṃ kilesehi ca appaṭipīḷananti. Kammaṭṭhānabhāvanaṃ paribundheti uparodheti pavattituṃ na detīti palibodho rakārassa lakāraṃ katvā, paribandhoti attho. Upacchinditvāti samāpannena saṅgāhaṇena vā uparundhitvā, apalibodhaṃ katvāti attho. Kalyāṇamittaṃ upasaṅkamitvāti –
戒律者，以巴提摩卡戒的守护为始，共有四种戒。所谓净化，是指通过不退失戒法、提起戒行并清除染污，令心清净。戒的清净有三种，即不退失、提起戒行及消除染污。所谓业处的培养，是指障碍或阻遏行为的识别，称为“缚阻”。所谓断除，则是指以已获得的集摄力量或调伏，使障碍无法生起，称为“截断”。
‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;
亲近善友意为——
Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojako’’ti. (a. ni. 7.37) –
「亲爱是可敬者，善于修行且口能守信；且善于深入劝说，不拘泥于场所。」（《增支部·第七章》第37节）——
Evamādiguṇasamannāgataṃ ekantahitesiṃ vuddhipakkhe ṭhitaṃ kalyāṇamittaṃ upasaṅkamitvā.
由此具备根本善德，坚定于修习增长善法的现起，亲近具德善友。
Ananurūpaṃvihāranti aṭṭhārasannaṃ dosānaṃ aññatarena samannāgataṃ. Vuttañhetaṃ aṭṭhakathāsu –
不合适的交往，指包含十八种其一以上过失的交往。据释义辞及注疏所说——
‘‘Mahāvāsaṃ navāvāsaṃ, jarāvāsañca panthaniṃ;
『大宅』与『新宅』及『老宅』于旅途之中，
Soṇḍiṃ paṇṇañca pupphañca, phalaṃ patthitameva ca.
『头发』、『羽毛』与『花朵』，以及『果实』都是所携带之物，
‘‘Nagaraṃ dārunā khettaṃ, visabhāgena paṭṭanaṃ;
『城镇』、『林野』、『田地』，以及依『畜生类』而建之市镇，
Paccantasīmā sappāyaṃ, yattha mitto na labbhati.
四面有疆界，设有关隘，且为朋友难以获得之所在。
‘‘Aṭṭhārasetāni ṭhānāni, iti viññāya paṇḍito;
『十八处』诸境界，贤者深悉其义，
Ārakā parivajjeyya, maggaṃ sappaṭibhayaṃ yathā’’ti. (visuddhi. 1.52);
谨慎回避，如守护道路般谨慎且无所畏惧。」（《净戒论》1.52）
Anurūpeti gocaragāmato nātidūranaccāsannatādīhi pañcahi aṅgehi samannāgate. Vuttañhetaṃ bhagavatā –
所谓不违缘者，谓离行畜类等五处不远之处而聚。世尊曾说，
‘‘Kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti? Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti naccāsannaṃ gamanāgamanasampannaṃ divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ appaḍaṃsamakasavātātapasarīsapasamphassaṃ. Tasmiṃ kho pana senāsane viharantassa appakasirena uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā. Tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati ‘idaṃ, bhante, kathaṃ imassa ko attho’ti. Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttāniṃ karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hotī’’ti (a. ni. 10.11).
「比库们，林中住所如何具备五支呢？比库们，此住所不远离，有便于来往走动，白昼不污秽，夜晚无喧杂，无喧闹声，无风吹扰、热扰或蟑螂触扰的地方。居此住所者，衣钵等修具应生安静，食物及住所及生病医药等供养完备。于此住所，长老比库们安住，他们博闻多闻，来来往往，持法护律，守护经典。他们常常到时间，前来询问问题，发问说：『尊者，这此住所的实义为何？』这些尊长们详尽说明，解答疑难疑惑，除去种种不明了的问题。比库们，如是此住所具备五支。」（《增支部·如是说》10.11）
Ettha ca nātidūraṃ naccāsannaṃ gamanāgamanasampannanti ekaṃ aṅgaṃ, divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosanti ekaṃ, appaḍaṃsamakasavātātapasarīsapasamphassanti ekaṃ, tasmiṃ kho pana senāsane viharantassa…pe… parikkhārāti ekaṃ, tasmiṃ kho pana senāsane therā…pe… kaṅkhaṃ paṭivinodentīti ekanti evaṃ pañcaṅgāni veditabbāni.
此处所谓不远、有便于来往走动者，为一支；白昼污染少，夜无喧闹声为一支；无风吹、热扰、蟑螂触扰为一支；住者衣钵与供养等为一支；长老比库于此住所资具精通解疑等为一支。此五支应当知悉。
Khuddakapalibodhaṃupacchinditvāti dīghakesanakhalomānaṃ chedanena cīvarakammacīvararajanapattapacanamañcapīṭhādisodhanavasena khuddakapalibodhaṃ upacchinditvā.
所谓切断小烦恼者，是指精细剪除长须浓发等，清净衣甲、衣服、袈裟、座垫等整洁无垢，断除小烦恼。
§453
453.Uddhumātakādīsūti ettha ādi-saddena vinīlakavipubbakavicchiddakavikkhāyitakahatavikkhittakalohitakapuḷavakaaṭṭhikānaṃ saṅgaho daṭṭhabbo. Tattha bhastā viya vāyunā uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena dhumātattā uddhumātaṃ, uddhumātameva uddhumātakaṃ, paṭikūlattā vā kucchitaṃ uddhumātanti uddhumātakaṃ, tathārūpassa chavasarīrassetaṃ adhivacanaṃ. Vinīlaṃ vuccati viparibhinnanīlavaṇṇaṃ, vinīlameva vinīlakaṃ, paṭikūlattā vā kucchitaṃ vinīlanti vinīlakaṃ, maṃsussadaṭṭhānesu rattavaṇṇassa , pubbasannicayaṭṭhānesu setavaṇṇassa, yebhuyyena ca nīlavaṇṇassa nilaṭṭhāne nīlasāṭakapārutasseva chavasarīrassetaṃ adhivacanaṃ. Paribhinnaṭṭhānesu vissandamānapubbaṃ vipubbaṃ, vipubbameva vipubbakaṃ, paṭikūlattā vā kucchitaṃ vipubbanti vipubbakaṃ, tathārūpassa chavasarīrassetaṃ adhivacanaṃ. Vicchiddaṃ vuccati dvidhā chindanena apadhāritaṃ, vicchiddameva vicchiddakaṃ, paṭikūlattā vā kucchitaṃ vicchiddanti vicchiddakaṃ, vemajjhe chinnassa chavasarīrassetaṃ adhivacanaṃ. Ito ca etto ca vividhākārena soṇasiṅgālādīhi khāyitaṃ vikkhāyitaṃ, vikkhāyitameva vikkhāyitakaṃ, paṭikūlattā vā kucchitaṃ vikkhāyitanti vikkhāyitakaṃ, tathārūpassa chavasarīrassetaṃ adhivacanaṃ.
453. 关于“高气”等词，初音应取其开头，[释]针尖红色、古旧、破裂、缺损、褴褛、斑秃、骨瘤等诸病状态的总称。从呼吸升起的热气如同被风吹起般升腾，形如无重，称之为“高气”。相反，指驼背的“高气”。尸体中类此状态为“高气”。“针尖红”意谓颜色发紫，或紫蓝不均称为针尖红，“针尖红”即针尖红色状态。反常、驼背时称为针尖红。肌肉出现红色与夜间泛白、初发紫色，蓝黑处如染斑尸体，此谓尸体性状称“针尖红”。破裂分为两类：切割撕裂称之为破裂，“破裂”就是破裂，反常或驼背时也称破裂。虫蚀是指虫蚀破坏，虫蚀状即虫蚀，反常与驼背时称虫蚀。各种裂开的地方被蛀蝇等咬坏破坏，称为虫蚀。分裂称为分裂，持续出现初始至常见发作，反常或驼背时称分裂，此亦尸体状况名称。被割断部分称为分裂。多种不同部位断裂称断裂，断裂即断裂，反常或驼背时称断裂。用手或足或头等不同部位断裂，称为断裂。先前被杀割状称杀割断裂之状，称杀割断裂。鲜红坠落、飞散称鲜血斑，称鲜血斑之状。斑点称为斑点，斑点即斑点，色泽饱满染色，亦是尸体状。骨头即骨块，反常或驼背时称骨块，骨串也算骨块。以上十种均为不净第一中现起，非第二等故。于是说：“此为第一不净相伴随的想。”就如同，有水流难清色污秽处，河流未通以绳索系住船只不稳，不可停驻。由此比喻因着心力微弱，难以集中思想，须伴随第一不净想，非二不净想。因烦恼微弱，心难以安住故。
Vividhā khittaṃ vikkhittaṃ, vikkhittameva vikkhittakaṃ, paṭikūlattā vā kucchitaṃ vikkhittanti vikkhittakaṃ, aññena hatthaṃ, aññena pādaṃ, aññena sīsanti evaṃ tato tato vikkhittassa chavasarīrassetaṃ adhivacanaṃ. Hatañca taṃ purimanayeneva vikkhittakañcāti hatavikkhittakaṃ, kākapadākārena aṅgapaccaṅgesu satthena hanitvā vuttanayeneva vikkhittassa chavasarīrassetaṃ adhivacanaṃ. Lohitaṃ kirati vikkhipati ito cito ca paggharatīti lohitakaṃ, paggharitalohitamakkhitassa chavasarīrassetaṃ adhivacanaṃ. Puḷavā vuccanti kimayo, puḷave kiratīti puḷavakaṃ, kimiparipuṇṇassa chavasarīrassetaṃ adhivacanaṃ. Aṭṭhiyeva aṭṭhikaṃ, paṭikūlattā vā kucchitaṃ aṭṭhīti aṭṭhikaṃ, aṭṭhisaṅkhalikāyapi ekaṭṭhikassapi etaṃ adhivacanaṃ. Imesu dasasu asubhesu paṭhamajjhānameva uppajjati, na dutiyādīni. Tenāha – idha ‘‘paṭhamajjhānasahagatā saññā’’ti. Tathā hi aparisaṇṭhitajalāya sīghasotāya nadiyā arittabaleneva nāvā tiṭṭhati, vinā arittena na sakkā ṭhapetuṃ. Evamevaṃ dubbalattā ārammaṇassa vitakkabaleneva cittaṃ ekaggaṃ hutvā tiṭṭhati, vinā vitakkena na sakkā ṭhapetuṃ . Tasmā paṭhamajjhānamevettha hoti, na dutiyādīni. Ārammaṇassa dubbalatā cettha paṭikūlabhāvena cittaṃ ṭhapetuṃ asamatthatā.
各种断裂、分裂，分裂即分裂，反常或驼背时称分裂。此中断裂，或以他手他足他头断裂，因此各处有所断裂的尸体状名称。先前被杀割断裂称杀割断裂。鲜红坠落、飞散称斑点，斑点即斑点状。斑点是色泽胀满的染色。骨头即骨块，反常或驼背时称骨块，骨串也是骨块此义。这十种不净相最初出现，非第二等。于是说：“此为第一不净相随有的想。”譬如不净水流多且难以清除，河中缺绳索系船，船难停稳。比喻心力薄弱时，因缺乏专注难以安住，必须随伴第一不净想，第二不净想则不行。此处烦恼软弱，心因不清净不能安住。
‘‘Rukkho mato, lohaṃ mata’’ntiādīsu yaṃ khandhappabandhaṃ upādāya rukkhādisamaññā, tasmiṃ anupacchinnepi allatādivigamanaṃ nissāya matavohāro sammutimaraṇaṃ. Saṅkhārānaṃ khaṇabhaṅgasaṅkhātaṃ khaṇikamaraṇaṃ. Samucchedamaraṇanti arahato santānassa sabbaso ucchedabhūtaṃ maraṇaṃ. Vipassanābhāvanāvasena cetaṃ vuttaṃ. Maraṇānussatibhāvanāyaṃ pana tividhampetaṃ nādhippetaṃ asaṃvegavatthuto anupaṭṭhahanato abāhullato ca. Maraṇānussatiyañhi ekena bhavena paricchinnassa jīvitindriyappabandhassa vicchedo maraṇanti adhippeto saṃvegavatthuto upaṭṭhahanato bāhullato ca. Idāni imameva maraṇaṃ sandhāya vikappantaraṃ dassento, ‘‘heṭṭhā vuttalakkhaṇā vā’’tiādimāha.
“‘若木为我，铁为我’等说法，指的是执著蕴为我，进而将其视为树木等同物。在此种执著中，即便未加分别，依赖于苦、乐等的断灭，也形成了被承认的死亡。行蕴的无常分裂是瞬间的片刻死亡。斩断灭绝的死亡，是指阿拉汉圣者其法脉尽断，所有灭尽的死亡。此义为由观修所说。关于死念的观修，有三种主要境界，无主宰、无伴随、不怠懈。死念观中，专指尽断生命根所构成之缚，称为断尽，是死之主要旨意，主要境界为无主宰、无伴随、不懈怠。当下此处，正以死的教义变迁为题，展示并言‘下文所说之标志’等。
Asitapītādibhedeti asitapītakhāyitasāyitappabhede, asitabbakhāditabbasāyitabbavibhāgeti attho kālabhedavacanicchāya abhāvato yathā ‘‘duddha’’nti. Kabaḷaṃ karīyatīti kabaḷīkāro, āharīyatīti āhāro, kabaḷīkāro ca so āhāro cāti kabaḷīkārāhāro. Vatthuvasena cetaṃ vuttaṃ. Savatthuko eva hi āhāro idha kammaṭṭhānabhāvena adhippeto. Ojālakkhaṇo pana āhāro ojaṭṭhamakaṃ rūpaṃ āharatīti āhāroti vuccati. So idha nādhippeto paṭikūlākāraggahaṇassa asambhavato. Nava paṭikūlānīti gamanapariyesanaparibhogāsayanidānaaparipakkaparipakkaphalanissandappaṭikūlavasena nava paṭikūlāni. Samakkhanappaṭikūlaṃ pana paribhogādīsu labbhamānattā idha visuṃ na gahitaṃ, aññathā tena saddhiṃ ‘‘dasa paṭikūlānī’’ti vattabbaṃ. Visuddhimagge (visuddhi. 1.303-304) pana samakkhanaṃ paribhogādīsu labbhamānampi nissandavasena visesato paṭikūlanti visuṃ gahetvā dasahākārehi paṭikūlatā vuttā.
所谓“黑黄等种差别”，包括黑色、黄色、腐坏、坏死、死去等分别，因其无时间差的称谓，因此与‘腐乳’相似。“应当坏死者”是破坏者，“应当取用者”是把握者，破坏者及把握者合称“破坏者食物”。这里正义是：食物因其应用场所而称食物。力的特性，则是指食物携有强盛之体相。此处不指力为主要旨意，是因不可能聚集反面性质的缘故。所谓九种反面，是指：行路、反复观访、使用、坐卧、根基、成熟、作用、结果所依赖的反面性质。所谓正面反面，是说在使用等诸处虽有此性质存在但不成立，否则应说“十种反面”。《净道论》亦说在使用等处虽有正面性质，但因为依赖性，特称为反面，且取十种形式的反面。
Uppajjanakasaññanti paṭikūlākāraggahaṇavasena uppajjanakasaññaṃ. Saññāsaddo cāyaṃ ‘‘rūpasaññā saddasaññā’’tiādīsu (saṃ. ni. 3.57) sañjānanalakkhaṇe dhamme āgato, ‘‘aniccasaññā dukkhasaññā’’tiādīsu vipassanāya āgato, ‘‘uddhumātakasaññāti vā sopākarūpasaññāti vā ime dhammā ekaṭṭhā, udāhu nānaṭṭhā’’tiādīsu samathe āgato. Idha pana samathassa parikamme daṭṭhabbo. Āhārehi paṭikūlākāraggahaṇaṃ, tappabhāvitaṃ vā upacārajjhānaṃ idha ‘‘āhāre paṭikūlasaññā’’ti adhippetaṃ.
所谓“生起见”，指因聚集反面性质产生的生起见。所谓见相，是指如《集论·释》（saṃ. ni. 3.57）中说的“色见、声见”等，与认知过程有关；安忍见是“无常见、苦见”等用于观行；“尚妙女见”或“丽色见”等，皆为止禅而起。此处应观察定禅阶段，对于食物有反面性质的感受，或由烦恼起的禅所称作“食物反面见”。
Ukkaṇṭhitasaññanti nibbindanākārena uppajjanakasaññaṃ. Aniccasaññanti ettha aniccaṃ khandhapañcakaṃ uppādavayaññathattabhāvato, hutvā abhāvato vā, tasmiṃ anicce khandhapañcake aniccanti uppajjamānā aniccalakkhaṇapariggāhikā saññā aniccasaññā. Tenāha – ‘‘pañcannaṃ upādānakkhandhāna’’ntiādi. Tattha udayo nibbattilakkhaṇaṃ, vayo vipariṇāmalakkhaṇaṃ, aññathattaṃ jarā. Udayabbayaññathattaggahaṇena aniccalakkhaṇaṃ dasseti. Uppādavayaññathattabhāvato hi khandhapañcakaṃ aniccanti vuccati. Yassa ca sabhāvena khandhapañcakaṃ aniccanti vuccati, taṃ aniccalakkhaṇaṃ. Tena hi taṃ aniccanti lakkhīyati, aniccalakkhaṇañca udayabbayānaṃ amanasikārā santatiyā paṭicchannattā na upaṭṭhāti, udayabbayaṃ pana pariggahetvā santatiyā vikopitāya aniccalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Na hi sammadeva udayabbayaṃ sallakkhentassa pubbāpariyena pavattamānānaṃ dhammānaṃ aññoññabhāvaṃ sallakkhaṇena santatiyā ugghāṭitāya dhammā sambandhabhāvena upaṭṭhahanti, atha kho ayosalākā viya asambandhabhāvenāti suṭṭhutaraṃ aniccalakkhaṇaṃ pākaṭaṃ hoti.
所谓“厌离见”，是由生起见而生的厌倦心。所谓无常见，指的是对五蕴的无常观，认识生灭、非实在状态。有一种无常见，因见到这五蕴的无常特征而起。故言“五取蕴”之无常。起灭与灭灭的性质，正显无常特征。因蕴本身具有起灭性质，故称无常。如常说五蕴无常，即是无常特征。因为此五蕴无常显现，故称无常特征。无常特征由于不察觉生灭连续，经常被遮蔽，未能护持；倘若照察生灭连续并觉察其变化，则无常特征会如实显现，不会错乱。正常察觉生灭连续，过去经验的法相变异被揭示，故无常特征显现；倘若未善观察，即如盲牛般相互无关，虽有无常特征，不能充分显露。
‘‘Yadaniccaṃ, taṃ dukkha’’nti (saṃ. ni. 3.15, 45, 46, 76, 77, 85; 2.4.1, 4) vacanato tadeva khandhapañcakaṃ abhiṇhappaṭipīḷanato dukkhaṃ, abhiṇhappaṭipīḷanākāro pana dukkhalakkhaṇaṃ. Tenevāha – ‘‘anicce khandhapañcake…pe… saññaṃ bhāvetī’’ti. Tattha paṭipīḷanaṃ nāma yathāpariggahitaṃ udayavayavasena saṅkhārānaṃ nirantaraṃ paṭipīḷiyamānatā vibādhiyamānatā. Dukkhalakkhaṇañca abhiṇhasampaṭipīḷanassa amanasikārā iriyāpathehi paṭicchannattā na upaṭṭhāti, abhiṇhasampaṭipīḷanaṃ pana manasi karitvā iriyāpathe labbhamānadukkhappaṭicchādakabhāve ugghāṭite dukkhalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Tathā hi iriyāpathehi paṭicchannattā dukkhalakkhaṇaṃ na upaṭṭhāti, te ca iriyāpathā abhiṇhasampaṭipīḷanāmanasikārena paṭicchādakā jātā. Ekasmiñhi iriyāpathe uppannassa dukkhassa vinodakaṃ iriyāpathantaraṃ tassa paṭicchādakaṃ viya hoti, evaṃ sesāpi. Iriyāpathānaṃ pana taṃtaṃdukkhapatitākārabhāve yāthāvato ñāte tesaṃ dukkhappaṭicchādakabhāvo ugghāṭito nāma hoti saṅkhārānaṃ nirantaraṃ dukkhābhitunnatāya pākaṭabhāvato. Tasmā abhiṇhasampaṭipīḷanaṃ manasi karitvā iriyāpathe labbhamānadukkhappaṭicchādakabhāve ugghāṭite dukkhalakkhaṇaṃ yāthāvasarasato upaṭṭhāti.
“若无常即苦”之说（如《集论·释》 3.15等所云）是指以五蕴受苦之理。受苦之理是指五蕴受苦特征。于是说：“五蕴无常……以此培育受苦见”。所谓“受苦”者，因对不断生灭因缘所成的行蕴持续烦恼而产生痛苦感。受苦特征因烦恼对行动身的遮蔽而未显现，唯独在用心体验烦恼时，才能真切显现受苦特征。如行身上受苦特征被烦恼覆盖不显，烦恼心的体验中反而显露。依此理，烦恼对行身而言如遮蔽物，对于痛苦的遮盖是明确的。故以用心体验烦恼时，行身上的受苦特征即能适时显现。
‘‘Yaṃ dukkhaṃ, tadanattā’’ti vacanato tadeva khandhapañcakaṃ avasavattanato anattā, avasavattanākāro pana anattalakkhaṇaṃ. Tenāha – ‘‘paṭipīḷanaṭṭhenā’’tiādi . Anattalakkhaṇañca nānādhātuvinibbhogassa amanasikārā ghanena paṭicchannattā na upaṭṭhāti, nānādhātuyo pana vinibbhujjitvā ‘‘aññā pathavīdhātu, aññā āpodhātū’’tiādinā, ‘‘añño phasso, aññā vedanā’’tiādinā ca visuṃ visuṃ katvā ghanavinibbhoge kate samūhaghane kiccārammaṇaghane ca bhedite anattalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Yā hesā aññamaññūpatthambhesu samuditesu rūpārūpadhammesu ekattābhinivesavasena aparimadditasaṅkhārehi mamāyamānā samūhaghanatā, tathā tesaṃ tesaṃ dhammānaṃ kiccabhedassa satipi paṭiniyatabhāve ekato gayhamānā kiccaghanatā, tathā sārammaṇadhammānaṃ satipi ārammaṇakaraṇabhede ekato gayhamānā ārammaṇaghanatā. Sā catūsu dhātūsu ñāṇena vinibbhujitvā dissamānāsu hatthena parimaddiyamāno pheṇapiṇḍo viya vilīnaṃ āgacchati, yathāpaccayaṃ pavattamānā suññā ete dhammamattāti avasavattanākārasaṅkhātaṃ anattalakkhaṇaṃ pākaṭataraṃ hoti.
“若受苦即无我”之说，是指五蕴之无主状，无主状则是无我特征。于是说：“以对治苦的修行为基础”等。无我特征由于对种种元素的滞碍深藏所以不显，唯有当诸元素被彻底分解，出现如其他土元素、他水元素、他触感、他受感等，不同界别彼此分离，且因元素间的断裂而显现无我特征。如将水沫被捧起、融合消逝其内聚力，恰似此理。因缘起常演变，生灭无余，即彼无我特征的鲜明揭示。
Aparaaccharāsaṅghātavaggavaṇṇanā niṭṭhitā. · 其余字母组合品释义完毕。